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"TEN  YEARS  IN  TEXAS" 

BY 

J.  B.  GAMBRELL 


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PUBLISHED 

BY 

THE  BAPTIST  STANDARD 
May,  1909 

DALLAS,  TEXAS 
[All   rights   reserved] 


PRINTED  BY 

THE  STANDARD  PRiNTIN*.   C   > 

DA '.L»S,  TEXAS 


CONTENTS 


Concerning  a  Long-Drawn-Out  Campaign  for  Progress     <> 

Up  Fool  Hill . .. 29 

The  Te-Hee  Girl 34 

Who  Owns  the  Wool 41 

The  Working  Value  of  Free  Government  in  Religion 45 

The  Army  in  the  Ditch ^2 

Country  Mothers 58 

Concerning  Mules 6 1 

Concerning  Criticism  and  Limitations 66 

Further  Concerning  Criticism , 72 

Plain  Lessons  From  a  Loving  Writer 78 

Concerning  Church  Government 83 

Decisive  Battles  in  Human  Lite 93 

Grasshoppers  and  Giants 98 

Saints  and  Angels 104 

Bill  Morgan's  Economy 109 

Purposeless  Preachers 116 

The  Pains  of  Progress.    The  Unrest  of  Faith 121 

The  Last  Struggle 125 

Questions  in  Baptist  Rights 128 

Concerning  Being  Xearly  Right 1 3 1 

Concerning  Doing  Exactly  Right 1 35 

The  Greatest  Question 139 

Which  Way,  This  or  That? 145 

The  Law  of  the  Harvest [49 

Evangelizing  the  Far  West 1 54 

Church  Sovereignty  and  Denominational  Comity 151; 

"Squire  Sinkhorn's"  Mistake 161 

Principles  Underlying  Co-operation  Among  Baptists 167 

Stackpole    Unification 1  j^ 

The  Battle  Ground  for  Missions 178 

Great  Meeting,  and  Some  Remarks 181 


CONTENTS— Continued 

Blessed  Be  Books  for  The)-  Arc  a  Blessing 185 

Lopsidedness    in    Missions [89 

Two  Large  Examples,  With  Lessons  193 

The  Passing  of  the  Bully ...197 

A  Letter  to  Young  Preachers 201 

Beautiful    Fighting  s 204 

Dreading  the   Process 20S 

A  Fine  Example  of  Organized  Efficiency.—.. 211 

The  Problem  of  Denominational   Progress 214 

Lizard  Killing  218 

Two  Chapters  on  Money  and  Methods 223 

Conservatism    and    Corns 227 

A  Case  of  Apostolic  Succession,  With  .Votes  231 

The  Evil  of  the  Fighting  Spirit 235 

Paul,  The  Tent  Maker 241 

Two  Points  of  View — Self  and  Saerifice... 245 

Trumpeting    Hardsheliism 252 

The  Workings  of  ITardshellism 257 

A  Plea  for  Simplicity 261 

Concerning  College  Degrees 265 

Nationalization  of  the  Southern  Spirit 268 

The  Work  of  Preachers 273 

Concerning  Religious  Notions 2yy 

The  Case  of  the  Missionaries 281 

"Poor,  Yet  Making  Many  Rich" 285 

The  Safety  of  the  Baptist  Methods  of  Work 292 

The  Form  and  the  Power j<y; 

A  Sling  and  a  King 301 

The  Nature  and  Uses  of  Conventions 307 


THE  BAPTIST  STANDARD'S 
NEW  VENTURE 


BY 
DR.  B.  H.  CARROLL 


All  hail  to  the  Baptist  Standard: 

"Long  may  it  wave 
O'er  the  land  of  the  free  and  the  home  of  the  brave !" 

Like  an  eagle  it  minds  to  soar  to  greater  heights  that  it 
may  see  wider  horizons.  It  has  already  a  wide  field  of  use- 
fulness and  feels  a  mission  to  regions  beyond. 

Religious  journalism,  on  right  lines,  deserves  higher 
honors  than  it  has  ever  received  and  may  through  the  wis- 
dom of  its  policy,  the  variety  and  spice  of  its  contents,  and 
the  power  of  its  spirit,  yet  startle  the  world  with  achieve- 
ments. 

The  Standard's  new  honor  is  the  promise  of  a  book  em- 
bodying the  articles  of  Dr.  J.  B.  Gambrell,  culled  from  its 
columns.    It  will  be  a  unique  and  most  readable  book. 

Dr.  Gambreirs  fame  rests  largely  on  three  excellencies : 
(i)  His  charm  and  power  as  a  platform  speaker.  Any 
audience  will  hear  this  great  "Commoner"  when  he  rises 
to  speak.  (2)  His  administrative  leadership  in  getting 
churches,  associations  and  conventions  to  do  right  things. 
(3)  His  ready  pen  in  timely  articles.  The  character  of  the 
man  backs  up  these  excellencies. 

Now  the  proposed  book,  as  I  understand  it,  will  group 
the  articles  which  in  their  day.  each  fitted  to  its  exigency, 
reached  and  influenced  the  hearts  of  thousands.  "Uncle 
Gideon"  is  as  famous  in  his  line  as  "Uncle  Remus"  on  an- 
other line.  Such  books  constitute  a  charming,  racy,  help- 
ful literature.  The  French  never  excelled  as  historians,  but 
they  lead  the  world  in  memoirs.    These  memoirs  give  more 


life-like  pictures  of  the  times,  its  customs,  spirit  and  genius 
than  any  history  could  do.  We  learn  of  a  reign,  a  genera- 
tion, by  a  single  character. 

God  has  not  given  all  to  the  one,  but  each  gifted  one 
is  peerless  in  some  good.  The  Lord  be  praised  for  the  di- 
versity of  gifts  and  let  all  rejoice  in  each  one's  excellence. 
Dr.  Gambrell's  inimitable  way  of  putting  things — his  easy, 
lucid,  off-hand  style,  his  quaint  humor  and  power  of  apt 
illustration  in  homely  things  the  people  can  understand,  and 
withal  his  lofty  purpose  to  do  and  say  right  things  will  make 
his  book  widely  popular.  For  one  I  have  long  wanted  to 
see  his  current  greatness  crystalize  that  posterity  may  know 
somewhat  of  the  great  good  man  whom  his  contemporaries 
delighted  to  honor,  and  so  warmly  appreciated. 

He  has  a  standing  offer  from  me  for  another  book.  A 
series  of  lectures  to  preachers  on  pastoral  theologies  and 
duties.  Our  Seminary  stands  ready  to  pay  him  for  the 
lectures 

As  I  commenced  with  "all  hail  to  The  Standard"  I 
close  with,  "Let  The  Standard  circulate  and  circulate  and 
keep  on  circulating." 

B.  H.  Carroll, 

July  9,  at  Louisiana  B.  Y.  P.  U.,  at  Mandeville,  on  Lake 
Ponchartrain. 


Ten  Years  in  Texas 

Concerning  a  Long  Drawn  out  Cam- 
paign for  Progress 


THHIS  article  is  written  as  a  preliminary  dissertation 
^  ona  long  drawn-out  struggle  in  Texas  for  Baptist 
jgga  progress.  The  articles,  which  succeed  this,  in  "Ten 
Years  in  Texas"  may  be  read  in  the  light  of  the 
statements  found  in  this  dissertation.  They  were 
written,  from  time  to  time,  to  meet  the  situation,  as  it  ap- 
peared, and  to  fill  a  place  in  a  general  scheme  of  education 
designed  to  lead  Texas  Baptists  to  higher  ground.  Not  one 
of  the  articles  was  written  with  any  thought  of  its  ever  ap- 
pearing in  a  book,  and  no  attempt  was  made  to  give  to  any 
article  literary  finish.  In  fact,  they  were  designed  to  trim 
the  situation  into  shape.  It  is  the  roughness  of  the- file,  that 
gives  it  its  value  in  the  particular  kind  of  work  for  which 
it  is  designed. 

In  this  article,  there  will  be  no  attempt  to  follow  any 
chronological  order  of  events,  but  only  to  touch  the  main 
features  of  a  great  situation,  out  of  which  is  evolving  a 
magnificent  missionary  force.  If  the  succeeding:  artf<%1*" 
have  value,  they  take  their  value  largely  from  the  tact  that 
they  touch  practical  questions  in  denominational  life.  No 
particular  order  will  be  found  in  the  discussions  of  princi- 
ples and  policies.  Any  soldier,  who  ever  tried  it,  knows 
there  is  a  large  difference  between  an  orderly  review  of  a 
great  army,  and  the  movements  of  that  army  when  it  is 
really  in  a  fight. 

My  first  real  touch  with  Texas  Baptist  life,  was  in  the 
Houston  Convention  in  1896.  I  was  there  as  a  visitor  from 
Georgia.     The  Houston  Convention  was,  in  all  respects,  a 


by  J.  B.  Gambrell,  D.  D. 

lively  affair,  though  one  would  not  wish  to  say  much  more 
about  it.  This  writer  had  seen  war  before,  real  war — four 
years  in  the  Confederate  army — and  then  he  had  seen  de- 
nominational wars  and  been  in  them  some,  but  a  near  view 
of  the  Houston  Convention  gave  a  new  and  lively  impres- 
sion of  what  could  really  be  done  in  a  fight  for  order.  I 
recall  that  a  brother  asked  me  toward  the  conclusion  of  the 
Convention,  whether  I  would  not  like  to  come  to  Texas,  and, 
with  sincerity,  I  said,  "No,  I  want  to  go  to  Heaven,  and 
I  don't  see  any  good  road  through  Texas."  That  was  the 
way  it  really  looked  to  me. 

But  the  issues  raised  before  the  Houston  Convention, 
and,  which  had  been  settled  two  or  three  times  before,  seem- 
ed to  be  finally  settled  in  that  Convention,  when,  after  a  long 
and  painful  struggle,  the  two  parties  voted  on  the  report 
covering  the  ground  of  contention,  and  voted  with  absolute 
unanimity.  That  gave  the  idea  that  a  little  tenderness  might 
heal  old  wounds,  and  that  the  Baptists  of  Texas  might  really 
be  brought  together,  if  only  tact  were  used. 

Being  elected  Superintendent  of  Missions  by  the  Board 
not  long  after  that  Convention  and  earnestly  solicited  by 
leaders  on  both  sides  of  the  differences  to  accept  the  work, 
I  finally  did  accept,  and  did  it  with  the  idea  that  there  would 
not  be  much  trouble  in  ending  all  contentions,  and  launching 
out  for  a  great  campaign  of  progress.  Some  of  the  brethren 
did  not  think  so,  and  it  took  the  writer  some  months  to  learn 
as  much  as  some  of  the  other  brethren  knew  when  he  came. 
We  were  really  in  for  a  great  struggle  to  be  carried  on  by 
stages,  which,  in  its  outcome,  was  to  fuse  and  unify  Texas 
Baptists.  We  were  to  come  to  higher  ground  and  come 
through  tribulation.     The  very  situation  called  for  it. 

Texas  is  large  on  the  map  and  large  every  way.  Here 
people  are  gathered  from  the  four  quarters  of  the  earth, 
representing  all  kind  of  notions,  principles  and  prejudices. 
There  had  been  from  the  early  days  in  Texas  a  militant 

10 


Ten   Years  in  Texas 

spirit  among  Baptists.  The  fact  is,  the  Baptists  are  a  mili- 
tant people.  They  were  so  in  the  beginning,  when  John 
the  Baptist  laid  the  ax  to  the  roots  of  the  trees  and  shook 
all  the  regions  around  Jordan;  and,  when  we  cease  to  be, 
we  will  not  be  very  much  account.  From  time  to  time,  in 
the  past,  efforts  had  been  made  to  unify  Texas  Baptists, 
and  finally  the  several  general  bodies  in  the  state  merged 
into  one  and  the  two  leading  papers  in  the  state  merged 
also. 

Many  brethren  felt  then  that  there  was  real  unification, 
but  it  must  be  rememebered  that  there  is  a  difference  between 
contact  and  unity.  Apples,  in  a  barrel,  are  in  contact  and  are 
together,  in  a  sense,  but  they  are  not  united.  Jonah  and 
the  whale  were  together,  Jonah  inside,  but  Jonah  and  the 
whale  were  not  united,  and  they  did  not  stay  together  when 
a  commotion  came.  We  will  have  learned  a  great  lesson 
in  our  churches,  associations  and  other  working  bodies, 
when  we  clearly  see  the  difference  between  contact  and 
unity.  Paul's  idea  of  a  church  was  one  standing  fast  "in 
one  spirit,  with  one  mind,  striving  together  for  the  faith 
of  the  gospel."  That  is  the  true  ideal  for  a  general  body. 
When  the  unification  movement  came  in  Texas,  and  all  the 
general  bodies  merged,  all  the  people  were  not  merged  in 
spirit  or  mind,  and  there  were  among  those,  committed  to 
the  unification  movement,  diverse  sentiments  and  feelings. 
It  had  to  be  so  when  there  had  been  no  unification  of  the 
highest  and  best  sort,  and  unification  can  never  be  accom- 
plished by  simply  writing  things  on  paper.  The  spirit  will 
always  be  greater  than  the  letter. 

Let  it  be  remembered  that  people  are  in  Texas  from 
everywhere.  This  writer  was  in  a  frontier  village,  in  a 
rough,  frontier  hotel  in  Texas  where  there  were  eleven  peo- 
ple. He  took  a  census  of  the  company.  Two  were  born 
in  South  Carolina,  two  in  New  York  state,  one  in  London, 
one  in  Canada,  the  others  one  to  a  state  in  America.     The 

it 


by  J.  B.  Gam  brew,,  D.  D. 

twelfth  man  was  a  servant  and  a  Mexican.  That  is  a  pic- 
ture of  the  make-up  of  the  population  in  Texas.  And  as 
people  came  from  everywhere,  they  brought  with  them  such 
ideas  as  they  had.  Baptists  from  Georgia  had  Georgia 
ideas.  Those  from  Kentucky  had  the  Kentucky  spirit  and 
ideas.  Those  from  Kansas  had  Kansas  notions.  In  get- 
ting people  together,  it  is  not  so  bad  if  they  are  bent,  as  to 
ways  and  methods,  provided  they  are  all  bent  the  same  way. 
There  is  not  much  difficulty  in  stacking  up  spoons,  made  in 
the  same  mold,  though  they  are  not  straight.  It  is  altogether 
a  different  matter,  however,  to  undertake  to  stack  up  wheel 
barrows,  because  they  were  not  made  to  fit. 

Then  the  situation  was  further  endangered  by  sectional 
feelings.  Texas  is  large,  and  the  people  live  far  apart.  Dis- 
tance is  much  in  the  thinking  of  the  average  human  being. 
The  different  sections  developed  their  leaders,  and  these 
leaders  did  not  always  agree.  Moreover,  the  situation  had 
been  greatly  aggrevated  by  numerous  papers,  those  instru- 
ments of  wrath  or  blessing,  according  as  they  are  used.  All 
along,  papers  had  developed  feuds;  and,  when  the  papers 
were  merged  into  one,  the  feuds  were  not  all  dead,  though 
they  slumbered  for  a  season.  Then,  a  little  later,  after  a 
state-wide  attempt  at  unification,  another  paper  was  started, 
made  necessary  by  the  unwise  conduct  of  the  first  paper. 
With  such  a  broad,  unformed  situation  and  two  papers,  with 
contrary  alignments,  there  was  abundant  opportunity  for 
what  happened,  a  great,  newspaper  war,  brought  on  by 
"newspaper  competition.''  The  Baptists  have  not  been  hap- 
py in  their  management  of  newspapers.  If  the  Philistines 
had  known  how  to  run  newspapers,  Samson  could  not  have 
played  them  a  worse  trick  than  to  have  started  them  in  the 
newspaper  business  in  opposition  to  each  other.  Then  he 
would  not  have  needed  foxes  and  fire  brands  at  all.  A  news- 
paper can  be,  and  a  good  one  is,  the  greatest  instrument  of 
good  wielded  by  any  man.     It  has  more  eyes  to  see,  more 

12 


Ten  Years  in  Texas 

hands  to  work,  more  feet  to  go,  more  tongues  to  talk  than 
anything  else  known  to  civilization.  But,  if  in  the  hands  of 
an  unwise  man,  it  may,  and  likely  will  sow  discord  and  strife 
wider  and  more  disastrously  than  anything  else  in  the  world. 

And  there  were  other  conditions  in  Texas,  not  good, 
all  to  be  worked  out  in  God's  way.  Great  numbers  of 
preachers  had  come  to  Texas  with  the  idea,  that  if  they  were 
once  here  in  this  new  country,  they  would  count  for  a  great 
deal.  Some  of  them  had  failed  on  other  fields.  They  came 
here  to  find  further  disappointment.  It  really  takes  a  well 
balanced  man  and  strong,  to  hold  his  own  in  a  rapidly 
growing,  unformed  situation,  such  as  Texas  has  been  and 
is  now  in  a  large  measure.  It  is  not  every  preacher,  who 
can  be  quiescent  and  sweet,  under  disappointment.  Most 
men,  when  they  fail,  look  outside  of  themselves  for  the 
cause  of  their  failures;  whereas  the  cause  is  commonly 
within,  and  it  is  human  nature  to  blame  the  failure  on  some- 
body else. 

In  the  very  condition  of  things  in  Texas,  there  had 
grown  up  a  kind  of  feudalism  in  the  denomination,  the  thing 
that  Paul  condemned  in  the  church  at  Corinth.  One  was 
for  Paul  (that  was  not  his  name  in  Texas)  another  for 
Cephas  and  so  on.  If  the  leaders  could  agree,  there  was  a 
measure  of  peace.  If  they  did  not,  then  the  masses  would 
gather  around  their  favorite  leaders  and  there  was  no  peace. 
It  was  a  kind  of  stack-pole  unification,  a  personal  leader- 
ship, which  went  finally  to  newspaper  leadership. 

Another  thing  might  be  mentioned,  which  intensified 
the  situation.  Some  men,  of  a  fighting  disposition,  felt  that 
they  counted  for  more  in  a  fight  than  they  did  in  plain  work, 
and,  if  things  got  quiet,  and  every  thing  smoothed  down 
to  steady  work,  they  would  not  amount  to  much.  We  have 
yet  a  contingent  of  this  sort  of  people  in  Texas  and  else- 
where, but  more  of  them  in  the  Southwest  than  anywhere 
else.     In  the  older  and  more  settled  parts  of  the  country, 

•    13 


r.v    J.    B.    GaMBWSU,,    D.    D. 

the  denomination  has  outgrown  them.  Texas  was  really  a 
paradise  for  such  men,  and  hither  they  flocked. 

Then,  of  course,  we  had  what  is  always  with  us  in  our 
denominational  life:  the  foolish  prejudices  of  country  people 
against  town  people  and  town  people  against  country  people. 
When  people  come  to  think  about  it,  they  know  there  is  no 
sense  in  it.  But,  when  there  is  a  lively  fight  going,  people 
feel  a  great  deal  and  think  very  little,  and  that  helps  to  keep 
up  the  fight. 

Let  us  take  still  another  look.  On  this  broad  field  were 
exploited  different  denominational  interests.  Besides  the 
Baptist  General  Convention  of  Texas,  there  was  a  Sunday 
School  Convention.  Then  the  several  schools  had  their  in- 
terests, and  there  were  independent  Sunday  School  workers 
and  evangelists ;  all  of  them  doing  more  or  less  good,  all  of 
them  trying  to  push  forward,  and  often  very  much  in  each 
other's  way.  Sometimes  at  a  single  association,  or  a  Fifth 
Sunday  meeting,  there  would  be  half  a  dozen  general  men 
present  to  represent  separate  interests,  each  one  pulling  for 
the  best  hour.'  Was  there  ever  a  situation  in  the  world  made 
more  to  the  hand  of  a  man,  with  his  pocket  full  of  wedges, 
and  his  mind  made  up  to  split  things?  Dr.  Burleson  is 
credited  with  saying  that  there  are  three  classes  of  Baptists 
in  Texas:  "the  sitters,  the  splitters  and  the  builders."  We 
will  be  getting  on  toward  the  millenium  when  the  two  first 
tribes  diminish  and  the  third  increases  to  cover  the  land. 

When  this  writer  came  to  Texas  as  a  "tender-foot,''  he 
found  a  condition  about  as  described,  with  a  great  battle 
on.  The  conflict  raged  around  the  Board  of  Directors  and 
the  Baptist  General  Convention  of  Texas,  which  had  al- 
ready begun  a  forward  movement  of  great  significance.  One 
of  the  general  papers  in  the  state  stood  unflinchingly  by  the 
Board  and  its  policies,  which  was  the  same  as  standing  by 
the  Baptist  General  Convention,  which  appointed  the  Board 
and  outlined  the  policies.     The  other  paper  was  in  sharp 

14 


Ten  Years  in  Texas 

conflict,  and  was  waging  war  with  great  zeal  and  no  little 
ability.  The  woods  were  afire  all  over  the  state,  and  it  was 
a  question  of  saving  what  could  be  saved  and  holding  things 
together  for  a  better  day.  The  plan  of  attack  was  by  cease- 
less assaults  on  the  Board,  its  workers  and  on  the  Conven- 
tion itself.  The  accusations  were  as  ceaseless  as  the  tides 
of  the  seas.  They  ran  on  the  general  lines  made  historic  by 
the  Hardshells  in  their  fight,  also,  the  early  Campbellites.  The 
sovereignty  of  the  churches,  the  people  were  told,  with  insist- 
ence and  continuously  was  being  ruthlessly  disregarded  and 
trampled  on  by  a  set  of  bosses.  The  people's  money  was 
being  wasted.  The  management  of  the  Board,  and  of  the 
Convention  itself,  was  full  of  trickery.  The  most  unthought 
of  accusations  were  made  against  the  workers  of  the  Con- 
vention. No  man  escaped.  Men  grown  gray  in  honorable 
service,  were  held  up  as  totally  unworthy,  and  some  of  them 
as  grossly  criminal.  It  was  all  in  the  spirit  of  the  earl" 
Hardshells,  and  by  the  same  methods,  though  the  conten- 
tions were  different.  All  this  was  urged  in  the  name  of  mis- 
sions; and  all  of  it  to  break  down  public  confidence  in  the 
Convention  and  its  agencies,  to  the  end  that  failure  might 
result,  which  would  be  charged  on  the  chosen  leaders  of  the 
denomination. 

The  denomination,  and  those  chosen  to  lead  a  forward 
movement  faced  a  grave  situation.  We  were  to  make  a  great 
experiment  with  the  democratic  principles  of  the  Baptist 
people.  Would  the  consecration,  intelligence  and  fidelity  of 
the  denomination  be  able  to  withstand  these  attacks  ?  That 
thousands  of  good  people  believed  the  false  and  malicious 
charges  made,  could  not  be  questioned,  and  they  were  openly 
and  honestly  allied  with  the  opposition  to  the  Convention  and 
its  work. 

For  one,  I  did  not  entertain  a  doubt  that  the  principles 
of  democracy  in  the  denomination  would  be  vindicated.  I 
never  doubted,  that  while  we  were  riding  rough  seas  and 

>5 


BY  J.  B.  Gambrexl,  D.  D. 

traveling  rough  roads,  in  the  end,  neither  the  work,  nor  the 
workers  could  be  ridden  down  by  newspapers,  however  bla- 
tant they  might  be.  I  felt  sure  that,  in  the  end,  people  would 
turn  to  the  right  side.  I  never  had  any  more  doubt  of  it, 
than  I  had  that  the  Heavenly  bodies  will  keep  their  places 
under  the  unseen,  but  powerful  law  of  attraction.  The 
demonstration,  wrought  out  in  Texas,  ought  to  be  worth 
a  great  deal  to  the  denomination  at  large.  It  stands  for  a 
free  press,  even  though  the  press  may  be  misdirected,  and 
it  ought  to  give  assurance  to  the  public  everywhere  that  in 
the  ongoing  of  things,  ordained  by  the  Lord  of  Glory,  truth, 
in  an  open  field,  will  win.  Under  the  constant  enfilading, 
the  question  was  often  asked,  if  these  things  be  not  so,  why 
do  you  not  sue  for  your  character?  In  the  body  of  this 
volume,  will  be  found  an  answer  to  that  particular  ques- 
tion. But  it  is  worth  emphasizing  here  that  the  great  prin- 
ciple of  freedom  of  speech  and  a  free  press,  will  work  al- 
ways for  the  right  side,  if  only  people  have  patience,  with 
perseverance,  to  give  time  to  the  working  out  of  those 
forces  among  men  that  finally  determine  human  conduct. 

The  situations  are  so  analagous,  that  I  quote  here  from 
the  second  inaugural  address  of  Thomas  Jefferson,  President 
of  the  United  States.  It  may  be  remembered  that,  during 
his  first  administration,  the  vast  Louisiana  territory  was 
acquired,  and  but  few  public  men  were  ever  set  upon  as 
furiously  as  was  Thomas  Jefferson.  He  had  passed  through 
a  four  years'  ordeal  of  this  sort,  when  he  came  to  his  sec- 
ond inauguration,  and  from  the  address  then  made,  the  fol- 
lowing is  quoted : 

"During  this  course  of  administration,  and  in  order  to 
disturb  it,  the  artillery  of  the  press  has  been  leveled  against 
us,  charged  with  whatsoever  its  licentiousness  could  devise 
or  dare.  These  abuses  of  an  institution  so  important  to 
freedom  and  science  are  deeply  to  be  regretted,  inasmuch 
as  they  tend  to  lessen  its  usefulness  and  to  sap  its  safety. 

16 


Ten  YivARs  in  Thxas 

They  might,  indeed,  have  been  corrected  by  the  wholesome 
punishment  reserved  to  and  provided  by  the  laws  of  the  sev- 
eral states  against  falsehood  and  defamation,  but  public 
duties,  more  urgent,  press  on  the  time  of  public  servants, 
and  the  offenders  have,  therefore,  been  left  to  find  their  pun- 
ishment in  the  public  indignation.  Nor  was  it  uninteresting 
to  the  world  that  an  experiment  should  be  fairly  and  fully 
made,  whether  freedom  of  discussion,  unaided  by  power,  is 
not  sufficient  for  the  propagatior  and  protection  of  truth, 
whether  a  government  conducting  itself  in  the  true  spirit 
of  its  Constitution,  with  zeal  and  purity,  and  tfoing  no  act 
which  it  would  be  unwilling  the  whole  world  should  witness, 
can  be  written  down  by  falsehood  and  defamation.  The 
experiment  has  been  tried;  you  have  witnessed  the  scene; 
our  fellow  citizens  looked  on,  cool  and  collected;  they  saw 
the  latent  source  from  which  these  outrages  proceeded ;  they 
gathered  around  their  public  functionaries,  and  when  the 
Constitution  called  them  to  the  decision  by  suffrage,  they 
pronounced  their  verdict,  honorable  to  those  who  had  served 
them  and  consolatory  to  the  friend  of  man,  who  believed  that 
he  may  be  trusted  with  the  control  of  his  own  affairs." 

"No  inference  is  here  intended  that  the  laws  provided  by 
the  states  against  false  and  defamatory  publications  should 
not  be  enforced ;  he,  who  has  time,  renders  a  service  to  pub- 
lic morals  and  public  tranquility  in  reforming  these  abuses 
6y  the  salutory  coercions  of  the  law ;  but  the  experiment  is 
noted  to  prove  that,  since  truth  and  reason  have  maintained 
their  ground  against  false  opinions  in  league  with  false 
facts,  the  press,  confined  to  truth,  needs  no  other  legal  re- 
straint; the  public  judgment  will  correct  false  reasonings 
and  opinions  on  a  full  hearing  of  all  parties;  and  no  other 
definite  line  can  be  drawn  between  the  inestimable  liberties 
of  the  press  and  its  demoralizing  licentiousness.  If  there 
be  still  improprieties  which  this  rule  would  not  restrain,  its 

17 


by  J.  B.  Gambkkll,  D.   D. 

supplement  must  be  sought  in  the  censorship  of  public  opin- 
ion." 

This  is  exactly  what  happened  in  Texas.  Though  it 
was  claimed  persistently  that  the  Superintendent  of  Mis- 
sions and  others  were  usurping  authority,  and  were  unwor- 
thy of  confidence,  year  after  year,  the  people  responded, 
vindicating  their  servants  and  upholding  the  work,  into 
which  they  were  putting  yearly  increasing  thousands  of  dol- 
lars. It  is  easy  now  to  see  a  providence  in  all  this.  It  takes 
churning  to  get  butter,  and  Texas  was  having  a  general 
churning  up,  and  a  better  alignment  of  forces  for  the  broad, 
strong,  comprehensive  methods  adopted  by  the  Convention 
in  the  interest  of  denominational  unity  and  progress  has 
resulted. 

During  these  strenuous  years,  every  principle  and  prac- 
tice of  the  denomination,  touching  co-operative  work,  has 
been  put  to  the  severest  test:  and  we  have  had  in  Texas 
something  like  the  Acts  of  the  Apostles  all  over  again.  There 
has  been  developed  every  phase  of  church  life  revealed  to  us 
in  the  Acts,  and  we  can  duplicate  on  Texas  soil  every  kind 
of  character  brought  to  light  in  those  early  records  of  the 
planting  and  training  of  churches.  We  have  had  men  after 
the  Pauline  order,  mighty  in  word  and  deed,  strong  in  doc- 
trine, forceful  in  action,  wise  in  cousel,  tactful  in  execution — 
leaders  of  the  people  along  the  highways  of  progress.  And 
then  we  have  had  some  after  the  order  of  Peter,  hot  and  cold, 
slipping  and  sliding,  up  and  down,  but  up  the  most  and  up 
finally  and  up  to  stay.  We  have  had  some  after  the  order 
of  John  Mark,  a  "tender-foot,"  who  started  on  a  journey 
with  Paul  and  Barnabas  and  thought  of  his  mother,  or 
somebody  else,  and  turned  back. 

We  have  had  divisions  after  the  order  of  Paul  and  Bar- 
nabas; when  their  contentions  waxed  so  warm  over  John 
Mark,  they  parted  asunder,  each  going  his  own  way  with  his 
message.  We  have  had  John,  the  evangelist,  loving,  fervent  in 

18 


Ten  Years  in  Texas 

spirit,  yet  plain  spoken  on  occasions.  And  Barnabas,  glori- 
ous Barnabas,  with  a  weak  spot  for  his  kindred,  and  a  soft 
hand  to  cover  the  sore  places  among  his  brethren,  healing 
wounds  and  smoothing  the  way  for  men  to  come  into  use- 
fulness. We  have  seen  Diotrophes,  as  large  as  life,  loving 
the  pre-eminence,  refusing  to  receive  brethren  and  casting 
these  out  of  the  churches,  who  would  receive  them.  And 
Demus,  who  loved  this  present  world,  and  went  out  of  the 
great  fight  for  progress  to  enjoy  the  pleasures  of  the  world 
for  a  season.  Alexander  the  coppersmith  has  a  numerous 
progeny  in  Texas,  still  in  the  copper  business,  when  they  go 
to  church.  And  the  Nicolaitans  are  here  still  as  unsavory 
as  in  the  days  of  the  long  past.  And  Ananias  and  Sap* 
phira  still  make  a  vain  show  and  lie  to  the  Holy  Ghost 
touching  money. 

We  have  glorious  women  here,  the  Marys  and  Marthas, 
undaunted,  and  Lydia,  and  all  of  them ;  a  great  company  out 
of  which  to  form  a  missionary  movement  to  conquer  the 
imperial  state  of  Texas,  and  join  with  others  to  conauer  the 
world.  Best  of  all,  we  have  God  the  Father,  God  the  Son. 
and  God,  the  Holy  Spirit  working  miracles  of  grace  in  tV 
salvation  of  thousands  of  souls  and  leading  on  from  victory 
to  victory. 

With  this  vast  complexus  of  forces,  good  and  bad,  it 
was  a  question  of  supreme  importance  how  to  so  conduct 
a  campaign,  in  which  battles  followed  battles,  like  the  roll- 
ing waves  of  the  ocean,  as  to  finally  gather  the  constructive 
forces  together  for  construction  work,  and  to  eliminate  the 
destructive  forces.  One  simple  plan  has  been  unvaried  for  a 
decade  and  more.  It  is  not  original.  Nobody  in  Texas  de- 
serves the  least  credit  for  inventing  it.  It  was  revealed  in  the 
Holy  Scriptures,  emphasized  and  put  inpractice  by  the  Apos- 
tle Paul,  the  world's  greatest  missionary  leader.  What  was 
the  plan?  To  magnify,  on  the  one  hand,  the  work  itself,  and 
to  minify,  on  the  other  hand,  all  of  those  incidental  ques- 

19 


BY  J.  B.  Gambrell,  D.  D. 

tions  which  were  constantly  thrust  in  the  way  and  held  be- 
fore the  people  as  worthy  of  their  first  attention.  One  con- 
versant with  the  New  Testament,  and  especially  with  the 
Acts  of  the  Apostles,  will  see  at  once  that  this  plan  is  identic- 
al, in  principle,  with  Paul's  plan.  You  could  not  get  Paul 
to  talk  any  length  of  time  about  mere  objections.  His  was 
affirmative  preaching.  No  matter  where  he  was,  nor  what 
his  surroundings,  he  answered  every  objection  by  preaching 
the  truth.  If  he  was  called  on  to  answer  as  to  his  conduct, 
the  best  answer  was  the  gospel.  Paul  was  not  much  on  tak- 
ing care  of  himself,  a  kind  of  small  business  engaged  in  by 
little  preachers.  He  was  out  taking  care  of  the  Kingdom, 
and  he  covered  all  the  ground  of  pesky  little  objections  by 
affirmative  declarations  of  the  truth  in  a  great  conquering 
spirit. 

The  general  plan  in  Texas  has  been  to  treat  all  the 
objections  thrown  in  the  way  as  mere  incidents  to  a  great 
movement.  Some  of  them  have  been  quite  uncomfortable, 
and  sometimes  expensive,  but  they  have  never  been  allowed 
to  take  first  place.  The  policy  has  been  to  work  on,  planting, 
cultivating,  gathering  a  crop,  giving  just  so  much  attention 
to  the  fences  as  might  be  found  necessary  to  save  the  crop 
from  destruction  by  outside  forces.  Not  a  single  leader  in 
the  Convention  has  ever  given  to  the  attacks  on  himself  the 
first  place.  In  pursuing  this  plan,  it  has  been  the  policy  of 
the  Convention  to  keep  before  the  Baptists  large  things.  "It 
is  easier  to  do  large  things  than  little  things,"  has  been  the 
slogan  of  our  people.  A  great  people  cannot  be  rallied  to 
little  things.  More  people,  a  hundred  to  one,  will  join  in 
a  bear  hunt  than  will  turn  out  to  kill  a  mouse.  Year  after 
year,  great  missionary  and  educational  enterprises  have  been 
projected,  and  great  schemes  of  benevolence.  If  a  Conven- 
tion is  not  going  to  undertake  great  things,  why  should  there 
be  a  Convention?  Why  call  on  tens  of  thousands  of  Bap- 
tists to  do  things,  that  a  few  might  do  if  tliey  would.    There 

20 


Ten  Years  in  Texas 

is  no  justification  for  the  time,  or  the  expense  of  a  Conven- 
tion, unless  it  undertakes  great  things.  Year  after  vpp- 
Texas  Baptists  have  rallied  to  the  ever  enlarging  enterprises 
of  the  Convention,  until  they  have  themselves  become  large. 
This  policy  has  had  the  happy  effect  to  enlist  our  great  lay- 
men in  large,  worthy  enterprises  in  which  to  invest  their 
money,  and  they  have  been  enlisted  to  take  care  of  these 
large  enterprises.  It  generally  happens  that  men,  who  have 
sense  enough  to  make  money,  have  sense  enough  to  give  it 
to  the  best  advantage;  and  having  given  their  money,  they 
will  give  their  influence  and  time  to  seeing  that  their  money 
is  not  lost.  The  philosophy  of  this  plan  is  as  simple  as  human 
nature.  But  it  has  a  strength  in  it  far  above  humanity.  God 
never  helps  triflers.  The  scheme  of  bringing  enterprises 
down  to  the  prejudices  of  the  least  informed,  and  to  the 
ideas  of  the  covetous  has  in  it  the  seeds  of  death.  God  is 
with  the  people,  who  are  trying  to  do  His  will  to  the  limit. 
Let  any  people  anywhere  lay  themselves  out  for  the  King- 
dom, and  all  the  powers  of  Heaven  will  fight  for  them. 

In  the  ongoing  of  things,  it  was  found  by  the  Conven- 
tion that  it  was  every  way  bad  to  have  the  meetings  of  a 
great  body  disturbed  by  ceaseless  wrangles  over  things, 
which  had  been  settled  over  and  over.  If  there  was  to  be 
strife  and  confusion,  it  must  be  on  the  outside  and  not  on 
the  inside.  A  bomb  exploded  in  the  open  may  do  some 
harm;  but  exploded  in  a  house  will  wreck  things.  After 
severe  pains  and  struggles,  the  Convention  reached  the  con- 
clusion and  solemnly  determined  not  to  recognize  within  the 
limits  of  the  Convention  the  right  of  any  man  to  use  his 
privileges  there  to  disturb  the  body.  It  was  the  great  prin- 
ciple of  civilization,  a  principle  inherent  in  every  church,  in 
every  voluntary  body  in  the  world,  invoked  by  the  Conven- 
tion in  self  defense.  Baptist  principles  are  put  to  a  severe 
strain.  Over  and  over,  it  was  said  by  people  of  other  de- 
nominations, "You  people  have  no  way  to  take  care  of  your* 

21 


BY  J.  B.  Gambrell,  D.  D. 

selves."  It  was  finally  demonstrated,  we  had  the  best  way, 
the  simplest  and  easiest  way.  But  in  carrying  out  this  sim- 
ple principle,  which  inheres  in  every  self-governing  body, 
it  befell  a  good  many  of  the  brethren  to  be  haled  before 
judges.  This  was  an  added  obstruction.  This  writer  spent 
seven  months,  all  put  together,  in  a  Texas  court  house.  It 
was  not  very  edifying,  nor  was  it  half  as  pleasant  as  a  camp- 
meeting  with  the  cow  boys  in  the  west,  but  it  became  neces- 
sary that  the  principles  of  the  Convention  should  be  tested 
I  have  no  desire  to  go  into  any  of  the  particulars.  After 
numerous  trials,  verdicts,  reversals  and  such  like,  the  case 
went  to  the  Supreme  Court  of  the  State,  and  the  Supreme 
Court,  following  all  the  Courts  of  the  country,  from  the 
United  States  Supreme  Court  down,  decided  that  the  Con- 
vention stood  on  its  rights.  The  backbone  of  the  litigation 
was  broken  by  the  Supreme  Court.  It  was  sent  back  and 
finally  settled  by  the  plaintiff  and  one  of  the  defendants. 
The  settlement  was  an  "agreed"  judgment.  It  was  stipu- 
lated by  the  plaintiff  that  all  charges  made  and  passed  on 
by  the  Convention  might  stand,  and  that  is  of  record  in  the 
court  house  today.  It  wa?  a  pretty  rough  experience,  but 
we  got  off  better  than  Paul  did,  for  he  was  in  jail  a  good 
many  times,  and  we  all  escaped.  Notwithstanding  all,  the 
cause  grew  exceedingly,  and  even  in  the  court  house  one 
soul  was  converted  by  the  conduct  of  some  of  the  brethren 
under  fire  of  attorneys,  and  that,  I  take  it,  is  remuner- 
ation for  all  that  anybody  suffered. 

During  all  these  years  of  intense  opposition,  Paul's  ex- 
perience was  duplicated.  There  were  adversaries  and  open 
doors.  Difficulties  abounded  on  every  side,  but  difficulties 
are  opportunities  spelled  another  way.  And  every  Christian 
ought  to  learn  to  spell.  The  very  conflicts  through  which 
our  people  passed,  with  a  heroic  pressing  of  the  work,  with 
an  intense,  ever  widening  sweep  of  evangelism,  were  fus- 
ing the  spirits  of  our  people,     enlightening     their     minds 

22. 


Ten   Years  ih 

through  ceaseless  discussions  and  welding  them  into  a  great 
army  of  conquest,  so  that  it  happened  as  it  did  when  Paul 
was  a  prisoner  in  Rome.  The  things  that  happened  have 
fallen  out  rather  to  the  furtherance  of  the  gospel. 

Through  all  the  conflicts,  there  never  was  but  one  real 
danger,  and  that  was.  that  those  who  were  pressing  the 
work,  would,  in  an  evil  hour,  turn  aside  from  the  work  and 
enter  into  vain  janglings  over  inconsequential  things.  If 
this  had  been  done,  the  cause  in  Texas  might  have  been  pros- 
trated for  an  indefinite  period. 

If  this  writer  might,  with  modesty,  say  a  word,  as  to  his 
own  feelings  and  his  part  in  the  long  drawn  out  battle  for 
progress,  he  would  say  that  never,  for  one  moment,  did  he 
doubt  the  conclusion.  There  is  no  defeat  for  a  cause,  well 
pushed,  if  it  is  right.  Nor  has  he  for  one  hour,  nor  even  one 
moment,  taken  a  disquieting  view  of  what  has  been  said. 
Democracy  in  religion,  as  in  state,  carries  its  own  anti- 
toxin. 

If  people  did  not  know  better,  they  were  to  be  pitied. 
If  they  did  know  better,  judgment  belonged  to  God.  If 
one  can  commit  his  soul  to  the  Savior,  in  well  doing,  surely 
he  might  commit  his  life  and  his  reputation.  Xor  has  this 
writer  ever  had  a  doubt  of  the  honesty  and  sincerity  of  the 
great  mass  of  Baptists  who  have  not  agreed  with  him,  nor 
has  he  had  at  any  time  a  doubt,  that,  in  the  long  run,  the  pol- 
icies of  the  Convention  would  be  thoroughly  vindicated,  and 
that  there  would  be  such  a  real  unification  among  Texas 
Baptists  as  never  could  have  been  but  for  the  thorough 
shaking  up  we  have  had.  I  believe  in  the  Baptists,  that  is. 
taken  as  a  body,  and  I  believe  in  the  great  democratic  prin- 
ciples, which  govern  Baptists.  Baptists  have  never  failed 
except  when  they  have  failed  to  apply  their  own  simple 
principles  with  fidelity. 

Among  Baptists,  everything  rests  on  the  voluntary 
principle.     It  follows,  therefore,  that,  if  we  enlist  the  people 

2$ 


by  J.  B.  Gambrku*,  D.  D. 

for  any  purpose,  it  must  be  by  enlightenment.  They  must 
understand  what  is  wanted.  It  has  been  in  the  program  for 
all  these  years  in  Texas  to  pour  a  constant  stream  of  light 
on  the  whole  situation,  making  plain  every  part  and  showing 
the  path  of  progress.  And,  as  the  work  of  enlightenment 
has  gone  forward,  the  people  have  joyfully  walked  in  it, 
and  gathered  around  the  things  making  for  progress.  Bap- 
tists have  failed  more  in  the  teaching  part  of  the  Commis- 
sion than  in  other  parts.  People  have  been  saved  from  sin, 
to  waste  their  lives,  because  they  did  not  understand  the 
right  ways  of  the  Lord.  We  are  in  process  of  rectifying 
this  mistake. 

Evangelism  has  held  the  first  place  with  us,  even  amid 
the  conflicts,  which  have  been  so  marked  a  feature  of  a 
decade  of  progress.  Not  for  a  day,  has  that  primal  work 
been  side  tracked  or  ignored.  We  have  kept  to  the  divine 
order  laid  out  in  the  great  Commission.  Woe  to  a  people, 
who  give  a  second  place  to  that  for  which  Christ  came  into 
the  world — to  seek  and  to  save  the  lost.  It  is  not  pretended 
that  sufficient  emphasis  has  been  placed  on  the  main  thing, 
or  on  anything  belonging  to  the  Kingdom :  but  soul  winning 
has  had  the  first  place,  and  is  taking  the  lead  with  Texas 
Baptists  more  and  more.  It  is  winning  the  day  gloriously, 
winning  all  over  the  field,  winning  over  all  difficulties,  win- 
ning for  everything  good.  A  revival  from  Heaven,  is  the 
most  irresistible  force  among  the  sons  of  men.  Every  evil 
passion  is  shamed  and  conquered  by  it.  Every  good  thing 
is  drawn  to  it,  and  is  helped  by  it.  Suspicion,  evil — surmis- 
ing, malice,  strife,  covetousness,  backbiting,  all  things  bad 
give  way  before  it.  The  world  compaign  for  spiritual  con- 
quest, after  the  ascension  of  Jesus,  began  at  Pentecost,  in 
an  all  conquering  revival,  which  swept  difficulties  out  of  the 
way,  while  it  swept  thousands  into  the  Kingdom.  It  was 
never  intended  that  the  Kingdom  should  grow  in  a  cold  at- 
mosphere.   The  revival  spirit  will  insure  progress,  and  with- 

24 


Ten  Years  in  Texas 

out  it  decay,  disintegration  and  ruin  will  overtake  any  church 
or  working  body. 

Out  of  the  fervent,  soul  seeking  spirit,  characterizing 
our  people,  everything  good  is  coming  to  bless  us.  It  is 
fusing  our  people  into  one  spirit,  and  bringing  us  to  have 
one  mind.  It  is  bringing  a  new  day.  No,  it  is  bringing  back 
the  old  days  of  heroism  of  which  we  read  in  the  Acts.  It 
is  opening  fountains  of  liberality,  so  that  our  people  are 
more  and  more  giving  of  their  money  after  the  fashion  of  the 
early  disciples.  It  is  winning  non-co-operating  Baptists  to 
genuine  co-operation.  In  a  camp  meeting,  in  which  this 
writer  did  most  of  the  preaching,  there  was  a  brother  preach- 
er, who  came  to  spy  out  our  liberties.  He  had  heard  much 
that  was  bad  and  believed  it.  One  day  the  spirit  of  the  Lord 
was  on  us  in  great  power.  Souls  came  into  the  Kingdom 
with  shouts  of  praise.  The  brother  preacher,  plain,  honest 
man  as  he  was,  came  up  and  with  a  straight  look  in  the 
face  said:  "I  don't  believe  you  are  as  mean  a  man  as  I 
heard  you  were.  I  don't  believe  you  are  mean  at  all.  You 
love  Jesus,  and  I  love  you."  We  had  the  atmosphere  in 
which  to  understand  each  other,  and  from  that  time  on,  we 
have  walked  together  in  the  fellowship  of  the  Spirit,  and  in 
helpful  co-operation. 

The  soul  seeking  spirit  is  the  cure-all  in  the  Kingdom. 
Far  above  everything  else,  it  has  won  the  day  in  Texas. 
Our  preachers  came  from  the  protracted  meetings  to  the 
court  house,  when  summoned  there  by  Caesar,  and  from 
thence  returned  to  press  the  same  enobling  work.  It  has 
given  us  the  noblest  comradeship  and  been  the  greatest 
strength  to  the  movement  for  unification  and  progress.  It 
has  been  after  the  order  of  the  Acts.  No  matter  what  diffi- 
culties befell  the  laborers  of  that  period,  they  kept  to  the 
main  thing.    After  that  fashion  have  things  gone  in  Texas. 

The  passion  for  souls  has  eaten  up,  or  killed  out  un- 
numbered small  questions,  which  infested  the  camps  of  Israel 

25 


by  J.  LJ.  Gambrell,  D.  l). 

like  the  frogs  of  Egypt,  rilling  the  whole  land  with  their 
croaking.  The  walls  of  Jericho  fell  down  when  Israel  shout- 
ed, and  the  walls  of  opposition  have  dissolved  into  nothing 
as  the  shouts  of  redeemed  souls  have  been  heard  from  the 
Sabine  to  the  Rio  Grande,  and  from  the  gulf  to  the  borders 
of  Kansas. 

This  spirit  of  spiritual  conquest  has  permeated  and 
lifted  up  the  churches  which  have  put  themselves  into  the 
war  for  progress.  It  has  enlarged  their  numbers  and  great- 
ened  their  spirit.  It  has  enlarged  their  benevolence  also, 
and,  as  they  have  received,  they  have  given  to  press  the 
work  out  and  up  and  on.  We  owe  the  large  gain  in  Texas 
to  the  spirit  of  evangelism. 

It  is  worth  saying  that  the  strength  of  our  Convention 
work  has  been  greatly  increased  by  a  right  handling  of  evan- 
listic  forces.  All  evangelism  ought  to  go  out  from  the 
churches,  and  lead  back  into  the  churches  for  their  strength- 
ening. It  is  not  enough  that  a  person  be  saved.  He  should 
be  instructed,  baptized,  properly  related  and  trained  for  fu- 
ture service.  This  is  the  New  Testament  plan,  adopted,  and 
worked  out  in  Texas.  To  what  extent  it  succeeds  may  be 
judged  from  the  fact  that,  in  one  year,  the  missionaries  of 
the  State  Board  baptized  7,712  converts.  These  now  belong 
to  the  regular  army  of  conquest,  whereas,  if  they  had  been 
converted  in  nondescript,  unrelated  meetings,  their  lives 
would  have  been  largely  lost  to  the  churches. 

In  the  early  days  of  the  hard  struggle  for  unity  and 
progress,  every  effort  was  put  forth  to  play  one  interest 
against  another,  one  class  against  another,  the  country 
against  the  town,  one  school  against  another  school,  the 
Sunday  School  Board  against  the  Mission  Board,  one  group 
of  men  against  another  group  of  men,  one  paper  against 
another  paper.  The  whole  land  was  dry  and  thirsty  and 
full  of  dry  weather  cracks.  Never  did  the  "splitter"  have 
a  better  day  for  his  business.     One  of  the  most  important 

26 


Ten  Years  in  Texas 

things  possible  was  to  make  every  one  see,  that,  in  the  King- 
dom, there  can  be  no  divided  interests,  and,  if  disaster  comes 
to  one  part  of  the  work,  all  must  suffer.  Sometimes  an 
apt  story  is  better  than  an  argument.  Before  one  of  our 
gatherings,  where  every  element  in  the  state  was  represent- 
ed, the  writer  related  the  following  war  experience:  Dur- 
ing the  Civil  War  he  and  his  brother  made  an  excursion  in- 
to the  Federal  lines  and  captured  a  prisoner.  To  escape,  we 
must  needs  cross  the  Nansemond  River,  something  like  a 
mile  and  a  half  wide.  We  were  hard  pressed  by  a  force  of 
Federals.  Our  only  chance  to  escape  was  by  a  leaky  boat. 
When  well  out  in  the  stream,  it  was  discovered  that  the 
boat  was  filling  with  water.  This  fact  had  the  effect  to  unify 
us  on  the  spot.  Wre  had  our  differences,  but  they  were  incon- 
sequential, compared  to  the  main  thing.  The  blue  and  the 
gray,  the  flags,  union  or  secession,  state's  rights  or  a  federal 
union,  were  all  of  little  consequence  to  us.  We  co-operated 
heartily  and  beautifully  to  keep  that  boat  afloat. 

The  application  was  not  difficult.  If  we  did  not  sink 
small  differences  for  the  general  good,  all  would  be  lost. 
And  that  was  the  view  many  took;  and  that  spirit  largely 
saved  our  constructive  work  in  Texas.  Personal  prefer- 
ences and  personal  interests  have  had  large  play  in  denom- 
inational affairs,  and  have  wrought  immeasurable  mischief. 
The  very  exigencies  of  affairs  forced  Texas  Baptists  to  get 
on  high  ground,  where  they  are  likely  to  remain  for  time 
to  come.  To  eliminate  the  personal  elements  in  a  complex 
situation  and  sink  a  thousand  small  differences  in  the  large 
and  commanding  interests  of  the  Kingdom  is  to  get  on  con- 
quering ground. 

In  ten  years,  the  work  fostered  by  the  Convention,  in- 
creased more  than  500  per  cent  and  the  effective  force  of  the 
denomination  has  grown  even  more  than  that.  We  are  now 
making  progress  toward  the  complete  unification  of  the  de- 
nomination, with  ever  increasing  rapidity.    And  it  is  a  unifi- 


BY   J.    B.   GAMBRELIv,    D.    D. 

cation  not  around  men,  but  on  the  principles  and  practices 
of  Baptists,  as  held  by  the  denomination  throughout  the 
country. 

At  the  opening  of  this  good  year,  1909,  old  line  Bap- 
tists in  Texas  stand,  a  great  army,  strong  and  purposeful, 
constantly  reinforced  by  tens  of  thousands  fresh  brought  in- 
to the  Kingdom,  and  ever  increasing  numbers  of  our  broth- 
ers, who  are  coming  to  understand  the  old  ways  and  have 
delight  in  walking  in  the  paths  the  fathers  trod.  In  the 
next  ten  years,  if  we  increase  as  in  the  last  decade,  we  should 
number  in  Texas  more  than  600,000  white  Baptists  alone  and 
fulfill  Paul's  ideal  of  efficiency :  "standing  fast  in  one  spirit, 
with  one  mind,  striving  together  for  the  faith  of  the  gospel." 
In  another  decade,  Texas  Baptists  may  count  for  more  in 
the  furtherance  of  the  truth  than  all  the  Baptists  of  the 
South  stood  for  ten  years  age.  Texas  will  some  day  have 
50,000,000  people,  and  then,  when  the  continent  is  crowded 
all  over,  there  will  be  100,000,000  people  in  Texas.  Then 
its  population  will  be  about  as  dense  as  that  of  Massachu- 
setts. 

We  are  now  mobilizing  and  training  an  army  to  lay 
this  imperial  state  at  the  feet  of  Jesus  for  his  use  in  the  con- 
quest of  the  whole  world.  Enlargement  fills  every  mind  and 
heart.  Baptists  in  the  country  and  in  the  towns,  in  every 
section  of  the  state,  of  all  classes,  the  rich  and  the  poor,  the 
cultured  and  the  unlettered  stand  fast  for  truth  and  progress 
in  one  spirit,  with  one  mind,  and  all  for  the  furtherance  of 
the  gospel.  Unification  on  sound  principles  is  assured.  The 
lines  of  progress  are  all  laid.  If  any  20  men  in  the  state 
were  to  die  in  a  night,  the  gerat  movement  for  progress 
would  go  on.  The  past  is  safe.  The  present  is  big  with 
hope,  and  future  will  inherit  all  the  past  and  the  present. 

28 


v  '''^/.MJgKSS^M'^^ '  'Tl! 


a^aisaig^fttLK 


F— HOOL  HILL  lies  just  where  the  undulating  lowlands 
of  boyhood  rise  sharply  up  to  the  highlands  of  man- 
I  hood.  It  is  climbed  only  by  big  boys,  and  the  big 
boy  is  an  institution  in  this  world.  He  is,  indeed,  a 
series  of  personalities  in  one  extraordinary  combination. 
The  only  certain  thing  about  him  is  his  uncertainty.  Like 
a  spit-devil,  he  is  loaded,  and  will  go  off  with  a  spark,  but 
just  which  way  he  will  go  is  an  unknown  and  an  unknowable 
thing.  But  the  chances  are  that  he  will  go  zigzag,  and 
whichever  way  he  does  go  you  can  trace  him  by  the  sparks. 

When  you  notice  the  boy  feeling  of  his  upper  lip,  and 
a  suspicion  of  something  slightly  darker  than  the  skin  ap- 
pears, you  may  begin  then  to  look  sharp.  The  boy  has 
come  to  the  foot  of  fool  hill,  and  he  will  begin  very  soon  to 
climb.  The  great  problem  is  to  get  him  up  the  hill  in  good 
repair.    That  done,  you  have  blessed  the  world  with  a  man. 

Big  boys  are  nearly  certain  to  have  the  big-head.  This 
is  no  bad  sign.  It  is  an  awkward  sense  of  power,  without 
the  wisdom  of  discipline.  Our  boy  entering  the  fool  age 
is  a  caution.  His  voice  is  now  fine  and  splitting,  now  coarse 
and  grating.  He  begins  a  sentence  coarse  and  ends  fine, 
or  fine  and  ends  coarse.  He  is  rank  and  sets  digging  to  the 
world.  All  his  judgments  are  pronounced  and  final.  There 
is  nothing  he  cannot  decide  instanter.  He  knows  instantly 
and  by  intuition  who  is  the  greatest  lawyer  in  the  whole 
country,  if  he  is  a  reading  boy,  or  the  best  doctor.  He  can 
tell  you  who  will  be  the  next  governor  or  anything  else  poli- 
ticians are  so  anxious  to  know.      He  is  authority  on  prize 

29 


by  J.  B.  Gambrell,  D.  D. 


fights,  or  cards,  or 
anything  else  he 
knows  nothing  about. 
And  when  he  pro- 
nounces anything  he 
has  spoken.  The  gov- 
ernor is  "Dick"  some- 
body, and  the  supreme 
judge  is  "Tom."  And, 
by  the  way,  he  often 
differs  with  these  and 
other  dignitaries.  He 
sings  in  unearthly 
strains,  with  tenden- 
" He  is  Nearly  Certain  to  Have  the  Bighead'/'cies  to  the  pathetic 
and  the  savage  all  in  a  breath. 

With  the  big  boy  there  is  nothing  medium.  He  uses 
adjectives  freely  and  always  in  the  superlative.  He  sees 
things  in  strong  colors,  for  he  is  in  the  flood  of  passion. 
Fight !  Yes,  fight  anything  and  on  the  shortest  notice.  He 
ought  to  fight  to  prove  himself,  so  he  feels.  About  this 
time  his  mind  undergoes  some  radical  changes.  He  won- 
ders at  the  dullness  and  contrariness  of  his  parents.  It  is 
a  constant  worry  to  him  that  he  can't  manage  his  father 
without  a  world  of  trouble,  and  he  wonders  what  is  the  mat- 
ter with  "the  old  man"  any  how.  Churches  and  Sunday- 
schools  are  too  dull  for  him,  and  the  preacher  is  just  no- 
where. He  can  give  him  any  number  of  pointers  on  the- 
ology and  preaching. 

Rushing  on  and  into  everything  like  mad,  he  stops 
short  and  bewails  the  coldness  of  this  unfriendly  world. 
Now  he  has  more  "dear  friends"  than  he  can  shake  a  stick 
at ;  now  he  feels  that  he  has  not  a  friend  in  the  world.  He 
wants  sympathy,  while  he  tries  the  patience  of  everybody 
who  has  anything  to  do  with  him. 


30 


Ten    Years  in   Texas 


Such  is  the 
boy  in  the  fool 
age.  The  great 
question  is  what 
to  do  with  him. 
He  is  climbing 
"fool  hill"  now. 
and  the  road  is 
bad.    Father, 

Chip  on  Both  Shoulders  All  the  1  ime. 

"Fight  Anything!"  mother    and 

friends  are  all  anxious  and  sometimes  vexed.  Homes  are  de- 
prived of  all  their  peace  by  this  great  double-action  marplot. 
But  the  question  will  not  down.  What  shall  we  do  with  him? 
If  he  is  turned  loose  now,  he  will  be  like  a  wild  engine  on  the 
track  smashing  things.  If  he  is  not  handled  wisely  there  will 
be  a  catastrophe.  The  ever-recurring  question  is :  What  shall 
be  done  with  the  big  boy  climbing  fool  hill  ?  Often  the  im- 
pulse is  to  let  the  fool  go.  But  that  will  not  do.  He  is 
now  like  a  green  apple — sour,  puckerish  and  unwholesome ; 
but,  like  the  apple,  if  we  can  save  him,  he  will  ripen  into 
something  good.  We  must  save  him.  Saints  and  angels, 
help  us  to  save  this  human  ship  in  the  storm,  freighted  with 
father's,  mother's,  sister's,  brother's  love,  and  with  the  in- 
finite wealth  of  an  immortal  nature !  We  must  save  him 
for  himself,  his  loved  ones  and  his  country. 

The  chances  for  saving  him  will  depend  mainly  on 
what  has  been  done  for  him  before  he  struck  fool  hill.  If, 
from  infancy,  he  has  been  taught  to  revere  sacred  things, 
if  he  has  been  taught  subjection  to  authority,  if  his  mind 
has  been  stored  with  scripture  texts,  with  noble  poems,  and 
recollections  of  the  pure,  the  sweet,  the  good,  you  have  in 
him  the  saving  elements.  We  must  never  forget  that  in  the 
final  analysis  every  person  saves  or  loses  himself,  no  matter 
what  influences  help  or  hinder.  A  well-taught  boy  may 
climb  this  dubious  hill  without  a  bobble,  but  if  the  new  life 


31 


by  T.  B.  Gamrrku.,  D.  D. 


gains  the  temporary 
lead  the  chances  are 
that  the  enduring 
good  elements  will  re- 
assert themselves  and 
bee  ome  paramount. 
Hence  the  transcen- 
dent importance  of 
ballasting  this  ship 
betimes,  before  the 
storm  sets  in.  Noble 
ambitions  early  plant- 
ed and  carefully  nur- 
tured are  of  great  im- 
portance. During  this 
period  of  trial,  great 
wisdom  and  tact  are 
needed.  There  must 
be  a  gradual  length- 
ening of  the  ropes. 
If  you  tie  this  mus- 
tang up  too  tight  he 
will  break  the  rope, 
and  maybe  break  his 
neck.  It  often  happens 
that  more  can  be  done 
by  indirection  than 
otherwise.  Some  good 
woman,  other  than 
the  boy's  mother,  may 
be  a  savior  to  him. 
He  feels  his  great 
"He  is  Climbing  Fool  Hill  Now."  importance,    and   you 

must      recognize 
him.     It  is  just  here  that  the  churches  have  failed  and  the 


32 


Ten  Years  in  Texas 


"It  is  Just  Here  That  the  Churches  Have  Failed'andthe  Saloons  Have  Succeeded." 

saloons  have  succeeded.  Show  this  embryonic  governor 
that  you  recognize  his  parts  and  call  on  him  for  service. 
The  harder  the  service  the  better  he  will  like  it.  Get  in 
with  him,  and  do  not  be  too  critical,  but  pass  his  imperfec- 
tions by.  He  will  be  nearly  everything,  but  never  mind ;  he 
only  sees  things  large  and  sees  them  double  and  mixed,  be- 
ing now  partly  boy  and  partly  man,  and  seeing  with  two 
sets  of  eyes. 

You  are  fighting  the  devil  for  a  soul,  and  you  can't  af- 
ford to  be  impatient,  or  give  way  to  anger,  when  your  fool 
boy  takes  an  extra  flounce.  When  he  gets  on  a  bad  bent, 
give  line,  as  the  fisherman  does  when  there  is  a  hundred- 
pound  tarpon  at  the  other  end  of  the  line.  In  the  quiet 
times  pull  on  the  line,  but  not  too  hard.  And  remember  all 
the  while  that  time  and  heaven  are  on  your  side.  With  age 
comes  discretion.  Once  up  fool  hill  the  road  stretches  away 
ever  smoother  and  better  to  the  pearly  gates. 

Our  big  boy  is  among  us.  His  folly  breaks  into  dudish- 
ness.  He  is  an  unturned  cake,  but  likely  there  is  good  sub- 
stance in  him.  He  is  worth  cooking.  If  you  see  him  on  the 
street,  take  him  by  the  hand  and  say  a  good  word  to  him. 
His  mother  will  be  glad  of  it.  Look  him  up  and  ask  him  to 
your  house.  Reach  after  his  heart,  for  he  has  one.  Two 
worlds  are  interested  in  that  young  fool,  and  underneath 
his  folly  there  lies  sleeping,  maybe,  a  great  preacher,  teach- 
er or  other  dignitary  of  the  commonwealth. 

Thii  article  is  affectionately  dedicated  to  the  big-headed 
boys  by  one  who  loves  them. 

33 


BY  J.  B.  Gambrell,  D.  D. 
THE  TE-HEE  GIRL. 


T""T1HIS   interesting  specimen  of  the  human  race  makes 
{    her  first  appearance  in  the  sphere  of  woman's  activi- 
£&£,    :'    just      hen.  by  a  my-  lanagement  and  dex- 

terity, ever  too  deep  and  intricate  for  masculine 
comprehension,  short  dresses  grow  long  and  turn  them- 
selves around  the  other  way.  There  are  preliminary  symp- 
toms of  the  metamorphosis  which  certify  to  the  observant 
that  something  is  about  to  happen.  The  girl  of  the  play 
house  and  the  dolls ;  of  the  wild  romp  and  the  free  air ;  of 
the  innocent  freedom  and  sunny  smiles,  begins  to  move 
with  a  halt  in  her  gait.  The  boys  she  played  and  romped 
with  find  her  more  reserved  and  distant.  She  no  more  in- 
vites their  free  manners.  She  is  distinctly  more  difficult. 
She  is  harder  to  interest  in  their  childish  fun.  There  are 
signs   of   reserve   and   embryonic   dignity. 

There  are  flashes  of  prophetic  fire  in  her  eyes  as  now 
and  then  she  looks  away  into  the  depths,  becomes  abstracted, 
waking  up  when  spoken  to  with  a  strange,  unaccountable 
start,  and  with  a  flush  on  her  cheeks.  About  now,  inad- 
vertently, she  lets  slip  remarks  about  how  she  used  to  love 
dolls.  She  has  put  the  dolls  all  away  as  things  to  remember 
childhood  days  by ;  but  now  and  then  she  goes  quietly  into 
the  old  play-house,  all  unseen,  and  gets  out  all  her  play- 
things and  has  a  good  time  once  more  ere  she  quits  the 
realm  of  child-life  for  good  and  all. 

She  becomes  experimental.  Standing  before  the  glass, 
she  combs  her  hair  out  smooth,  turns  to  see  how  far  down 
the  back  she  can  make  it  reach,  gathers  it  up  and  tries  her 
hand  doing  it  in  a  knot  a  la  the  fashion.  She  bends  her 
knees  to  make  her  yet  undeveloped  dress  strike  the  floor,  and 
studies  the  effect  with  ^  smile  of  satisfaction.  There  come 
into  her  voice  new  tones,  now  sharp  and  unsympathetic,  now 
low  and  tender.    She  oscillates  quickly  between  the  extremes 

34 


Ten    Years  en  Te.\ 

of  feeling.  Now  it  is  a  flood  of  tears,  and  now  fun  alive. 
Distinctly  her  laugh  changes  from  the  rippling,  musical 
laugh  of  the  free  and  easy  girl,  to  a  nervous,  half  suppressed, 
indefinable  "te-hee,"  "te-hee."  which,  on  slight  provocation 
or  no  provocation,  runs  at  kind  of  trotting  rate  "te-hee-hee- 
hee-hee."  on  till  the  spell  is  ofT. 


Our  dear  girl  is  now  oscillating  between  the  two  great 
estates  of  childhood  and  womanhood.  As  she  swings  back- 
ward and  forward  out  of  one  kingdom  into  the  other,  her 
feelings  are  in  a  tumult  trying  to  adjust  themselves  to  the 
kaleidoscope  of  rapidly  shifting  views.  Nature,  the  mother 
of  all  mothers,  is  kind  and  wise.  She  is  cautious  with  her 
child.  As  the  eagle  trains  her  eaglets  by  short  flights,  catch- 
ing them  now  and  then  and  bearing  them  back  to  the  nest 
for  rest  and  further  growth,  so  nature  carries  her  daughters 
out  a  little  into  the  woman  world  and  brings  them  back 

3$ 


by  J.  B.  Gambrell,  D.  D. 

into  the  childhood  world  for  a  little  season  of  development 
and  wise  counsel  before  they  finally  depart  to  live  under 
the  weighty  cares  and  burdens  of  perfected  womanhood. 
She  plays  with  them,  reasons  with  them,  encourages  them, 
warns  them,  helps  them,  as  the  spray  dashes  on  them, 
thrown  up  by  the  confluence  of  the  bright  brooklet  of  child- 
hood wTith  the  ever-broadening  river  of  womanhood,  stretch- 


ing away  toward  the  ocean  of  eternity.  If,  all  untrained,  and 
all  at  once,  the  girl  were  cast  into  the  swift  current  of 
womanhood,  with  its  swells  of  passion,  there  would  be  a 
catastrophe,  and  the  highest,  sweetest  hopes  of  the  race 
would  go  down  amid  wails  or  despair. 

This  transition  period  is  of  infinite  value  and  must  not 
be  despised.  Nature,  the  good  mother  and  wise  teacher,  is 
perfecting  her  finest  handiwork — a  woman.  Heaven  help, 
and  all  good  people  pray  and  wait!  Nature  must  have 
time.  Turning  the  dress  around  and  adding  to  the  skirt 
won't  make  a  woman.  Nature  must  round  out  her  work  by 
degrees.  The  physical,  spiritual  and  mental  must  be  worked 
down  into  harmony  before  there  is  much  easy  going  where 
our  te-hee  girl  lives,  moves  and  has  her  being. 

If  you  know  one  of  them  you  may  look  out  for  lively 
times.  She  has  spells.  What  sort  of  spells,  do  you  ask? 
All  sorts.  She  is  a  living  kaleidoscope,  different  at  every 
turn,  but  always  pictureque.     She  gets  into  a  social  fever 

36 


Ten  Years  in  Texas 

and  goes  on  a  rampage  of  calls  and  social  functions.  She 
suddenly  has  a  chill  and  speaks  of  the  "neauseating  social 
drivel."  She  glows,  dilates  and  sparkles  at  some  gathering 
of  the  gay,  and  forthwith  retires  to  some  quiet  spot,  looks 
long  and  sadly  into  the  face  of  the  moon  and  weeps.  Great 
feelings  and  great  thoughts  of  opposite  character  chase  each 
other  through  her  heart  and  mind.  Just  what  she  will  be  or 
do  is  not  settled  with  her,  but  it  will  be  something  out  of  the 
ordinary.  Whether  she  will  be  an  actress  or  missionary  is 
not  fixed,  but  either  would  be  ''just  lovely."  Thaddeus  of 
Warsaw  is  her  ideal.  Napoleon  dazzles  her.  She  dotes  on 
soldiers.  She  is  now  in  the  militant  age,  ready  for  all  com- 
ers. The  unpardonable  sin  is  cowardice.  Prudishness,  as 
she  regards  her  mother's  anxious  care  of  her,  is  the  abomi- 
nation of  desolation,  standing  where  it  ought  not,  in  the 
midst  of  her  garden  of  pleasures.  As  she  runs  the  whole 
gamut  of  feeling  in  an  hour,  you  must  learn  her  moods 
and  chime  in  if  you  would  help  her.  Far  be  it  from  this 
writer  to  speak  of  managing  this  unspeakable  creation  of 
God.  It  is  not  so  much  a  matter  of  management  as  it  is 
of  hedging  round  about  till  she  quits  having  spells.  At  this 
effervescing  period,  room  is  a  consideration,  but  room  may 
have  limitations,  and  wisdom  concerns  herself  with  limita- 
tions. Suppression  is  against  nature,  and  nature  has  the  last 
word  on  every  question.  On  this  question  nature  speaks 
the  oracular  word  by  the  mouth  of  the  te-hee  girl  herself. 

The  te-hee  girl  is  an  aggregation  of  uncertainties,  but 
amid  the  ebbs  and  flows  of  her  feelings  you  may  be  sure  that 
with  the  wisdom  of  a  prophetess  she  steers  her  life  boat  for 
the  port  of  matrimony.  With  love-light  in  her  eyes  and  a 
splendid  vision  brightening  her  soul,  she  stands  alert  for  the 
main  chance.  She  may  be  dull  on  mathematics  or  languages, 
but  in  that  finest  of  all  the  earthly  sciences,  the  knowledge 
of  loving  and  lifting  the  world  higher  by  love  and  home, 
she  will  stand  at  the  head  of  her  class.     Even  more;  from 

37 


by  J.  B.  Gamurell,  D.  D. 

learning  she  quickly  becomes  a  head-professor  in  the  world's 
great  university  of  life.  She  dotes  on  beaux,  green  apples 
and  sour  pickles. 


The  boy  of  corresponding  age  is  awkward,  mostly 
hands  and  feet,  when  he  first  ventures  into  the  delectable 
realms  of  love-making.  Not  so  the  te-hee  girl.  With  a  smile 
and  a  "te-hee-hee,'  she  appears  in  the  parlor,  smoothes 
down  her  dress  with  a  stroke  or  two  of  her  hands,  and  she 
is  ready  for  business.  In  her  great  line,  she  is  far  more 
a  born  artist  than  Raphael  or  Sir  Joshua  Reynolds.    What 

38 


Ten  Years  in  Texas 

boys  have  to  learn  she  already  knows,  and  more.  She  can 
make  a  dozen  grown  men  feel  that  each  is  her  favorite  at 
one  time,  in  one  room,  all  present  at  once,  and  she  is  just 
a  girl.  She  can  say  an  endless  number  of  little  sweet  noth- 
ings and  set  men  to  hunting  for  the  meanings  while  she 
runs  on  "te-hee-hee-hee-hee-hee-hee."  If  one  becomes  too 
ardent,  she  congeals  a  thin  wall  of  ice  between  her  and  him. 
If  she  wants  to  hear  how  he  would  say  it,  she  thaws  the 
ice  and  makes  it  easy.  When  he  has  said  it,  if  she  is  not 
interested,  she  is  amazed  that  he  had  any  such  thought  and 
what  he  hoped  was  love,  toughens  into  a  Platonic  friend- 
ship. With  her  magician's  wand  she  can  instantly  transform 
the  sweetheart  into  the  "sister,"  and  the  man  goes  off  call- 
ing himself  a  fool,  which  is  not  correct,  for  it  was  only 
the  trick  of  a  magician. 

This  te-hee  girl  could  give  a  Tallyrand  odds  in  diplo- 
macy and  leave  him  in  a  labyrinth  of  words  wondering  what 
she  really  meant.  Not  only  in  words,  but  in  maneuvering 
she  is  captain.  If  from  refined  sensibility  or  for  other  rea- 
sons she  does  not  wish  to  hear  a  declaration  of  love,  which 
her  fine  intuition  tells  her  is  waiting  a  chance,  she  will  see 
that  the  chance  does  not  come.  She  may  go  into  the  parlor 
and  meet  the  man,  knowing  he  is  loaded,  but  as  he  begins 
to  lead  up  to  the  point  she  will  hear  her  mother  calling  her, 
or  will  suddenly  remember  some  neglected  duty,  or,  like  as 
not,  she  will  take  with  a  deep  sisterly  love  for  her  little 
brother  or  sister,  whom  she  can't  bear  to  let  go  out  of  her 
sight,  or  she  will  hedge  herself  with  words.  Squinting  in 
all  directions,  she  can  leave  a  cold  track  behind  her  if  she 
wishes.  If  she  is  ready  she  can  beat  Gen.  Lord  Roberts 
clearing  the  coast.  Her  little  brothers  and  sisters  all  find 
employment  elsewhere.  Her  duties  are  all  attended  to  at 
the  proper  time,  and  she  is  smiling  in  the  possession  of  a 
good  conscience.  Her  ear  is  deaf  to  all  sounds  but  one. 
She  is  found  in  the  flower  garden  or  some  other  nice  place 

39 


BY  J.  B.  Gambrell,  D.  D. 

for  the  business  in  hand.  If  her  mind  is  clear  and  her 
heart  right,  she  will  marry  at  the  drop  of  a  hat,  and  the 
man  who  finds  her  in  this  state  of  mind  will  have  to  be 
mighty  careful  or  he  will  drop  his  hat  before  he  leaves.  If 
the  hat  is  dropped,  and  the  two  pure,  loving  hearts  are 
united,  there  will  be  another  home,  civilization  will  be  ad- 
vanced, and  a  wholesome  impulse  given  toward  heaven,  the 
eternal  home. 

The  te-hee  girl  is  a  conundrum,  a  combination  of  oppo- 
sites.  She  is  a  green  persimmon,  puckerish,  but  with  luscious 
possibilities  when  time  and  a  little  frost  have  done  their 
work.  Her  supreme  want  is  a  judicious  mother  into  whose 
ear  she  can  pour  her  troubles,  and  who  will  protect  the  im- 
pulsive child  from  herself.  The  girl  is  mistress  of  all  till 
she  falls  a  victim  to  her  own  feelings.  Never  mind  her 
moods.  She  is  sure  to  make  trouble.  In  the  course  of 
events  it  is  likely  to  develop  that  she  cannot  be  induced  to 
go  to  bed  at  night  or  get  out  of  bed  in  the  morning.  She 
will  laugh  and  cry  out  of  season ;  but  never  mind  any  of 
it.  Guard  her.  Care  for  her  health.  It  is  more  to  her  to 
a  future  home  than  a  diamond  mine.  Teach  her,  between 
spells,  the  plain,  womanly  duties  of  life.  Impress  on  her  the 
wealth  and  worth  of  a  pure,  strong  woman.  Adroitly  select 
for  her  worthy  company  of  the  opposite  sex.  And,  mother, 
in  those  sweet  hours  which  are  passed  between  sensible 
mothers  and  dutiful  daughters,  plant  deep  in  the  rich,  warm 
soil  of  this  tumultuous  heart  the  great  saving  truths  which 
shall,  as  a  cable,  anchor  this  heaven-freighted  vessel  to  the 
throne  of  God.  If  it  is  brought  over  from  childhood's  rip- 
pling streamlet  and  started  on  the  broad  current  of  woman- 
hood in  good  repair  every  way,  two  worlds  will  be  blessed. 

Dear  girl,  laugh  on,  cry  on.  All  good  people  love  you. 
Such  were  the  strong  wives  and  mothers  of  today,  and  such 
the  white-haired  grandmothers  whose  faces  bear  the  impress 
of  another  world.    Heaven  guard  you  and  bless  you !    With- 

40 


Ten  Years  in  Texas 

out  you  there  would  be  a  big  gap  in  the  world.  I  believe  in 
you,  but  often  wish  you  had  more  sense.  Nevertheless,  you 
will  have  wisdom.  Let  God's  Word  and  Spirit  teach  you, 
that  you  may  never  have  to  learn  in  the  hard,  bitter  school 
of  folly. 


WHO  OWNS  THE  WOOL? 
By  Rev.  J.  B.  Gambrell,  D.  D.,  L.L.  D. 


Al  j  lN  LAW  and  in  reason  the  wool  on  sheep  belongs  to 
<8l*  |  the  owner  of  the  sheep.  If  a  man  owned  sheep,  and 
836  sold  them,  he  could  not  afterwards  enforce  a  claim 
to  the  wool  they  might  grow.  The  right  in  the 
wool  follows  the  right  in  the  sheep.  The  wool  is  an  appur- 
tenance growing  out  of  sheep.  God's  people  are  God's 
sheep.  They  are  His  by  creation,  by  preservation,  by  re- 
demption, by  their  own  consent.  There  never  was  a  better 
title  to  any  property.  This  title  holds  the  sheep  and  the 
wool.  The  sheep  can  not  hold  property  because  they  are 
property  themselves.  The  wool  is  theirs,  only  as  their 
skins  are  theirs,  and  their  hands  and  feet  by  way  of 
accommodation.  The  supreme  title  is  in  God,  and  this 
title  holds  against  all  comers.  Our  times  are  in  His 
right  to  do  what  He  will  with  His  own. 

Not  only  are  the  sheep  the  property  of  the  Creator,  but 
the  goats  are  also.  "The  earth  is  the  Lord's  and  the  fullness 
thereof;  the  world  and  they  that  dwell  therein."  That  title 
takes  in  everything.  Rebellion  can  never  overreach  the 
Divine  sovereignty  over  all  men  and  everything.  "The  com 
mandment  is  exceedingly  broad"  because  the  Divine  author- 
ity is  as  limitless  as  creation.  We  have  made  a  poor  study 
of  the  Bible  if  these  simple  truths  have  not  lodged  them* 
selves  in  our  hearts.  Conversion  comes  simply  as  a  recogni- 
tion of  the  Divine  ownership  in  us.    It  is  an  acceptance,  on 

4i 


BY  J.  B.  Gambrell,  D.  D. 

our  part,  of  our  proper  relation  to  our  Creator  and  Re- 
deemer. 

During  the  great  Hardshell  struggle,  the  cry  which  ran 
up  and  down  the  ranks  of  the  disturbed  Baptists  was  one 
touching  rights  in  the  wool.  Hardshells  are  covetous  pro- 
fessors of  religion  who  give  little  or  no  money  to  God.  They 
hate  missions  and  missionaries  because  of  the  cost.  They 
would  put  an  end  to  all  Christian  missions  if  they  could. 
They  say:  "When  God  wants  the  heathen  converted,  He 
will  do  it  without  any  help  from  men."  This  is  a  specimen  of 
their  random  and  unscriptural  talk.  In  the  great  struggle 
above  referred  to,  the  Hardshells  declared  that  the  mission- 
aries were  out  shearing  the  sheep.  I  have  myself  heard  the 
cry,  with  a  peculiar  twang  or  sneer  to  give  it  all  the  oppro- 
brium possible,  just  as  now  we  hear  kindred  sneers.  In 
many  places  the  missionaries  flinched  under  the  accusation, 
and  thus  compromised  the  deepest  and  most  important  prin- 
ciple revealed  in  religion — God's  ownership  in  the  wool 
which  grows  on  His  sheep.  In  yielding  God's  rights  in  the 
»vool,  they  threw  up  His  rights  in  the  sheep ;  for  there  is  no 
conceivable  way  to  separate  these  rights.  If  God  can  hold 
the  sheep,  He  can  hold  the  wool;  if  He  can  hold  the  wool, 
the  sheep  will  not  go  much  astray. 

The  greatest  question  in  the  world  today  is :  Who  owns 
the  wool  ?  Or,  to  drop  the  figure,  to  whom  does  the  prop- 
erty, the  gold,  the  silver,  the  cattle,  and  all  belong?  If  that 
is  settled  on  the  right  principle,  the  whole  question  of  Chris- 
tian living  is  far  advanced  toward  a  glorious  settlement. 
Until  it  is  settled,  nothing  is  settled  right.  Or,  in  other 
words,  if  we  settle  our  financial  relations  to  God  on  the  right 
principle,  our  lives  are  bound  up  with  God's  in  such  a  way 
that  we  can  never  go  far  wrong. 

The  mightiest  controversy  of  the  age  is  over  "rights  in 
the  wool."  It  is,  or  ought  to  be,  a  controversy  both  in  the 
pulpit  and  among  Christians  in  the  pews  of  every  church  in 

42 


Tkn  Years  in  Texas 

Christendom  till  God's  right  is  admitted  and  acted  on.  To 
flinch  on  this  fundamental  doctrine  is  to  trifle  with  the  great- 
est practical  question  the  world  confronts.  Let  God's  right 
to  the  wool  of  His  own  sheep,  to  say  nothing  of  the  hair  of 
the  goats — I  say  let  God's  right  be  settled,  and  we  are  at 
the  opening  of  a  new  era  in  the  world's  history.  The  tri- 
umphant march  of  God's  army  is  slowed  up,  waiting  for  us 
to  settle  the  wool  question.  There  can  be  but  one  adjudica- 
tion, and  that  is,  that  whoever  owns  the  sheep  owns  the 
wool  also. 

Shear  the  sheep  ?  Yes,  frequently  and  close.  The  pas- 
tors are  the  shepherds ;  and  it  is  their  business  to  feed  the 
sheep,  care  for  them,  and  shear  them.  A  shepherd  who  neg- 
lects to  shear  the  sheep  ought  to  be  turned  off.  He  is  an 
unfaithful  servant  of  the  Great  Owner.  Pastors  need  to 
face  this  question.  They  must  face  it,  for  the  time  is  at 
hand  when  pastors  will  be  judged  according  to  their  works, 
not  by  their  dignity  or  their  pretenses,  but  their  work ;  and 
one  of  the  works  is  to  shear  the  sheep. 

But  the  question  has  two  sides:  God's  side  and  our 
side.  Is  it  not  hard  on  the  sheep  to  shear  them?  Not  at  all. 
It  is  good  for  them  every  way.  If  sheep  are  not  sheared  they 
become  unhealthy.  How  many  of  God's  saints  are  surfeited 
with  the  things  of  this  world  ?  Their  spirituality  is  smoth- 
ered by  a  plethora  of  the  things  of  this  life.  Many  are 
sick  because  their  lives  have  no  outlet.  Their  affections 
are  turned  after  their  earthly  possessions  and  not  set  on 
things  above.  One  of  the  best  things  a  pastor  can  do  for 
his  people  is  to  induce  them  to  give  liberally  to  the  cause. 
He  is  doing  the  best  thing  for  his  people  when  he  brings 
them  to  recognize  their  obligation  to  God  in  financial  af- 
fairs. 

So  important  is  this  matter  in  the  churches  and  in  the 
lives  of  the  people,  that  it  demands  special  and  extremely 
earnest  treatment.    Some  of  the  sheep  must  be  cornered  and 

43 


by  J.  B.  Gambbkt.t.,  D 

crowded,  before  they  will  submit  to  the  process  clearly 
g  ht  in  God's  Word ;  but  they  must  be  sheared. 
The  question  takes  on  another  practical  turn.     Where 
our  treasure  is  there  will  our  hearts  be  also.    This  is  Christ's 

vord  fulfilled  ir.  .-ver;  life  If  sheer  s.re  rot  sheared  they 
drop  their  wool,  or  the  devil  picks  them  ua      Alas!  for  the 

v.  a-:.-  ;:  H:  1 h  m:::e;  ir.  the  service  :  f  the  world,  the  flesh 
ir.-:  the  lev:'. — arm  this  t:  the  hurt  :f  G:  h-  pec  pie.  5  m  costs 
more  than  religion.  Bad  habits  cost  far  mere  than  Ac 
most  liberal  giving  to  God's  cause,  if  we  count  money,  in 

■•'.hat  ::  mere  than  rr.tr.r  Rtobery  :f  Gad  i;  a  h: rrib'e  ar,  ! 
amdiing   sir..      Giving  t:    J:l   has   the   v  tmaerful   power  ;: 

the  life  to  Him. 

T'.v:   ;:^ter;    laughters   :•:  a  wealth;,    rather,  were  ::•::- 

;    si  le  in  the   aivine  life.     Th~ 
rath  :  ml   left    ::-..:;-    f   rtv-.- 

a  h'teral  river      The   :ther  withhel  1  :t::re  than  was  meet 
hh:  r.r  t  has  he.::  th:-e  many  years   successful,  useful  art 
r.i- ■  y  ir.  her  simple  life    vivir.v  mere  a::h  more  constantly, 
both  of  herself  and  her  money.    The  other  is  withered.    She 
spent  her  money  for  the  world.  ig  an  the  Devils 

pasture  the  Devil  robbed  her  of  money,  of  health,  of  happi- 

:  usefulness,  and  now  her  .  :  much  but 

ment.    Each  is  reaping  as  she  sowed     As  sure  as  we 
-  mar   :..;;;,   [■■.   i   [■_-_-   -_^  twarls   r:vht  living. 

Ire  ratre  thtnamt  Money  heat  hack  from  God  be- 
ta rse  t  a  :V  ft  en  ruining  them,  both  for  time 
an  1  :terr.:ty  7a  :  the  -.emrr.cny  :f  Scripture  and  huma- 
experience.  Giving  liberah  -.n  the  right  principle  is  the 
best  possible  education  and  safeguard  for  a  family.  And 
the  nvht  principle  ::  the  principle  af  Gal's  ownership  of  the 
<.he--;    an  1th':    .          1  'e::t  ta  redemption  tne  ^reat-st  question 

e  Christian  world  today  is  the  question  of  rights  in  the 
wan!     1:  ere  properly   sheared,  they  would 

mtless  missionaries  could  be  sent. 

44 


Tex  Years  in  Te:-. 

as  torch  bearer-.,  to  every  benighted  region  of  the  g 
The  tears  of  widow.,  and  orphans  could  be  dried,  the  sick 
cared  for,  pastors  supported,  homes  illuminated  by  the  Word 
of  God.  and  the  world  belted  with  the  light  of  truth.  This 
wool  question  is  a  tremendous  issue  in  the  hearts  and  lives  of 
Christians  and  churches.  If  we  settle  God's  right  to  the 
wool  of  His  sheep,  we  settle  the  ••    rl  l's      --v:y. 


THE  WORKING  VALUE  OF  FREE  GOVERNMENT 
IX  RELIGION. 


HIS  writer  recently  i-  rite  a:  some 

length  on  the  corrective  force 
The  remarks  in  that  rather  ex: 
largely  to  a  -ingle  phi  n.    In  t: 

it  is  proposed  to  deal  with  the  working  \ 


Much   has   bee:: 


--•. 


hierarchal  forms  of  government, 

.regational  form.     One  has  said  of  :-.  r      "It  is  a 

rope  of  sand:  it  is  no  govern  •--;.    re- 

cently, a  Baptist  in  a  public  asse: 

strength  and  working  force  of  Methodism,  and  deprec: 
the  free  government  of  Baptists   from  the  woikn  a 
point.     All  of  these  estimates  are  wrong.     Two    : : 
things  will  be  assumed  as  a  basis   of  what  shall  : 
this  discussion: 

i.    It  is  assumed  that  all  true  rehgion  is  vohml 
that  all  true   sendee   is   responsive  to  the   claims    :>f   Jesus 
Christ  u; 

follow  from  this  that  thai  :;   reaH]    the    sti  nges 
force   which  irectly   a  :  r  fully  appeals  to  the 

heart  and   :  msdence    :  f  I 
calle  fon  religious  force  at  all.  but  human 


by  J.  B.  Gambrell,  D.  D. 

force  supervening  between  the  individual  disciple  and  his 
divine  Lord  and  Master,  and  is,  to  that  extent,  weakness  and 
not  strength. 

It  is  assumed  that  the  churches  are  voluntary  organiza- 
tions, and  that  each  church  is  a  complete  unit  in  itself,  and 
invested  with  all  of  the  rights  and  privileges  possible  under 
the  law  of  Christ,  and  to  each  one  is  committed  the  entire 
commission  to  be  carried  out  according  to  the  will  of  its 
Head. 

Having  assumed  these  positions,  without  formal  discus- 
sion, I  proceed  to  enquire  into  the  real  working  force  and 
value  of  the  free  system  practiced  among  Baptists.  No  mat- 
ter what  system  of  government  may  obtain  in  any  religious 
community,  the  real  religious  strength  of  that  community  is 
no  stronger  than  the  intelligent  devotion  of  the  separate 
members  aggregated.  It  follows,  therefore,  that  the  strong- 
est religious  force  is  that  which  appeals  most  directly  to  the 
renewed  heart,  and  tends  most  to  intelligent,  voluntary 
service.  It  is  the  obscuration  of  this  vital  principle  that  is 
the  weakness  of  many  a  church.  The  measure  of  devotion 
to  Jesus  Christ  is  the  measure  of  the  strength  of  Christian 
service.  It  is  for  this  reason  that  the  whole  system  of  rais- 
ing money  by  methods  other  than  that  suggested  by  Paul, 
giving  "with  simplicity,"  is  to  be  deplored.  All  the  round- 
about methods,  by  way  of  oyster  suppers,  the  ordinary 
church  fair  and  the  like,  do,  indeed,  bring  in  an  element  of 
worldly,  fleshly  strength,  but,  to  the  same  degree,  they  les- 
sen the  real  religious  force  of  a  church.  They  proceed,  as 
a  rule — perhaps,  not  all  of  them — but,  as  a  rule,  they  pro- 
ceed on  the  occult  understanding,  never  expressed,  but  al- 
ways felt,  that  we  can  harness  to  the  gospel  car  the  world, 
the  flesh  and  the  devil  and  make  them  help  pull  in  the  right 
direction.  As  a  fact,  that  team,  the  devil  always  working  in 
the  lead,  never  was  hitched  to  the  gospel  car  that  there  was 
not  a  runaway  and  a  smash-up,  and  real  harm  done.    Paul's 

46 


Tkx  Years  in  Texas 

instruction  was  to  "give  with  simplicity.''  That  means 
straight  out,  and  the  more  direct  the  appeal  can  be  made 
from  the  cross  to  the  heart,  not  only  will  the  contribution 
be  better,  but  larger,  for  the  whole  Christian  system  moves 
by  the  impelling  force  of  love  shed  abroad  in  the  hearts  of 
God's  people.  If  our  free  churches  have  fallen  behind 
hierarchal  churches  anywhere  in  giving  it  is  because  we  have 
abandoned  the  legitimate  use  of  the  free  doctrine  and  either 
done  nothing  or  betaken  ourselves  to  unworthy  methods  to 
do  that  which  the  love  of  Christ  would  enable  us  to  do  far 
better  if  we  appealed  to  it.  As  a  matter  of  fact,  wherever 
there  is  a  Baptist  church  that  has  been  shown  the  truth 
about  giving  and  been  appealed  to  solely  on  Scriptural 
ground,  it  has  led  all  the  churches  in  the  community  in  its 
benefactions.  It  is  to  shamefully  discount  the  power  of  di- 
vine grace,  which  has  led  multitudes  to  the  stake  for  the  love 
of  Christ,  to  suppose  that  there  is  something  that  will  be 
better  in  the  way  of  inducing  service. 

Let  us  proceed  a  step  further  in  our  co-operative  work. 
The  appeal  must  be  made  to  the  intelligent  devotion  of  each 
church.  Always  and  everywhere,  if  we  would  see  the  best 
results,  let  it  be  understood  that  no  church  is  compelled  to 
co-operate  with  any  other  church,  or  through  any  organiza- 
tion whatever.  Let  the  whole  question  be  thrown  back 
where  the  Scriptures  put  it  in  every  case,  and 
the  conscience  of  the  church  itself  will  determine  what  it 
will  do.  This  does  not  mean  that  the  church  may  not  be 
visited,  and  that  it  is  wrong  to  make  written  and  oral  ap- 
peals, but  let  it  be  understood  constantly  that  the  church 
must  itself  finally  determine  what  its  duty  in  any  case  is. 
The  great  advantage  of  this  free  system  is,  that  it  forces, 
along  with  every  development  of  the  work,  a  process  of 
education.  Love  itself  may  err  through  lack  of  knowledge, 
and  many  excellent  people  have  been  led  astray  on  great 
questions  that  came  before  them  because  they  were  not  in- 

47 


BY    J.    W.    (iAMBRELL,    D.    D. 

formed.  Whoever  invokes  the  co-operation  of  free,  intelli- 
gent churches  must  carry  the  responsibility  of  informing 
the  churches.  What  does  this  mean?  It  means  develop- 
ment, quickened  interest  in  everything  that  pertains  to  the 
cause,  and,  finally,  a  vastly  stronger  church,  because  any 
church  is  as  strong  as  the  aggregate  strength  of  its  member- 
ship, and,  in  estimating  a  church  it  must  be  weighed  rather 
than  counted. 

When  John  was  dealing  with  the  church  of  which 
Diotrephes  was  a  member,  he  dealt  with  it  in  an  open, 
plain  manner.  His  plan  comprehended  the  enlightenment  of 
that  church  to  the  point  that  Diotrephes  would  be  impossible. 
Does  it  need  any  argument  to  prove  that  the  more  enlight- 
ened a  great  communiy  of  people  become,  the  more  strength 
they  will  have?  Certainly  not.  So  then  the  free  govern- 
ment, by  its  direct  appeals  to  the  churches,  and  by  its  col- 
lateral educational  work,  must  inevitably  greatly  add  to  the 
strength  of  the  church. 

Let's  take  another  view  of  it.  All  progress  lias  be^n 
attended  by  pains  and  commotions.  This  is  true  in  temporal 
things.  It  is  true  in  spiritual  things.  It  accords  with  the 
experience  of  every  redeemed  soul,  from  the  time  it  first 
felt  the  conviction  of  sin  onward  until  it  entered  the  gates 
of  the  New  Jerusalem.  Every  advance  in  holiness  created 
a  painful  impression  of  imperfection,  and  necessitated  a 
renunciation  of  former  ideals. 

In  the  onward  going  of  a  great  denomination  in  any 
given  territory  as,  for  instance,  in  Texas,  progress  every- 
where wakes  up  the  sleeping  elements  of  opposition.  Pro- 
gress means,  always,  the  relegating  of  a  non-progressive 
leadership,  and  many  non-progressive  leaders  instinctively 
know  this,  and  array  themselves  against  everything  looking 
to  change.  Many  good,  but  uninformed  people,  are  naturally 
against  the  new  order  of  things,  and  must  be  brought  over 
by  reasons  clearly  shown.     That  is  precisely  as  it  ought  to 

48 


Tk.\   Years  in  Texas 

be.  Changes  ought  never  to  be  made  except  for  good  rea- 
sons. But,  in  the  process  of  discussion,  which  is  open  and 
free,  the  public  mind  is  educated.  There  is  an  open  arena 
for  men  to  show  of  what  sort  they  are.  In  these  discussions 
men  go  on  the  scales  and  are  weighed  in  the  presence  of  the 
whole  multitude,  and  because  all  the  people  have  more 
sense  than  some  of  the  people,  in  the  wind-up,  which  may- 
come  after  three,  or  four,  or  five  years,  the  majority  opinion 
will  be  right,  and  men  will  take  their  proper  positions.  The 
progress  will  be  a  real  progress,  because  this  true  democracy 
is  right,  and  human  progress  is  assured.  Therefore,  the 
great,  free  government  system  is  the  strongest  system  in 
the  final  test. 

But  we  must  deal  with  what  always  becomes  an  inci- 
dent of  progress — an  obstructive  element.  This  element, 
in  many  localities,  will  hold  the  people  back  for  a  time,  and 
in  some  churces  it  may  be  strong  enough  to  effectively  pre- 
vent co-operation.  In  the  great  winnowing  process  a  separ- 
ation will  go  on.  The  obstructive  elements,  such  as  cannot 
be  assimilated  into  the  denominational  life,  will  be  thrown 
out.  While  open  discussions  may  raise  storms,  the  storms 
are  certain  to  separate  the  chaff  from  the  wheat. 

There  is,  also,  a  particular  advantage  to  the  free  gov- 
ernment in  our  churches.  A  church  that  cannot,  and  does 
not,  approve  the  general  policies  agreed  on  by  other 
churches,  is  free  not  to  co-operate.  There  can  be  no  com- 
pulsion and  no  tyranny.  The  church  can  stand  out  and  by 
itself.  But  the  voluntary  principle  in  co-operation  works 
both  ways.  If  any  given  church,  or  any  given  man,  does  not 
want  to  co-operate,  he  or  it  need  not  do  it,  and  then,  if 
a  great  many  other  churches  do  not  want  to  affiliate  with 
*ny  church,  or  any  man,  they  need  not  do  it..  The  principle 
works  backwards  and  forwards  and  forwards  and  back- 
wards. 

A   hierarchal  government  has  all  the  local  congrega- 

49 


by  J.  B.  Gambrexl,  D.  D. 

tions  put  into  one  great  church,  and  whatever  trouble  there 
is  in  one  church  becomes  a  trouble  with  all  the  churches. 
Every  local  church  trouble  may  be  carried  up  to  the  confer- 
ence, or  assembly,  to  become  the  plague  of  everybody.  With 
the  free  government  our  conventions  and  associations  have 
to  deal  with  a  singel  thing,  i.  e.,  whether  they  are  willing  to 
affiliate  with  that  body,  and  whether  the  messengers  there 
present  are  willing  to  sit  in  council  with  this  man.  Beyond 
that  they  have  nothing  to  do  with  the  local  churches.  One 
church  can  die,  and  the  others  go  on.  It  is  somewhat  on 
the  joint-snake  order.  I  have  always  thought  a  joint-snake 
had  a  decided  advantage  over  the  other  sort.  If  he  has 
his  back  broken  at  one  joint  he  can  drop  that  out  and 
couple  up  and  go  on.  The  free  church  system,  therefore, 
has  all  the  strength  of  a  direct  appeal  on  the  merits  of 
every  case,  putting  first  every  individual  on  his  personal  re- 
sponsibility to  God  concerning  the  matter ;  and  second  a  di- 
rect appeal  to  all  the  churches,  putting  the  responsibility  of 
action  on  each.  It,  therefore,  has  the  great  advantage  of 
carrying  forward  the  processes  of  education  which  are  need- 
ful to  voluntary,  intelligent  service. 

It  has  the  further  advantage  of  having  the  shortest 
method  of  disconnecting  inharmonious  elements.  It  has 
that  great  advantage  which  was  so  manifest  in  the  free 
working  of  the  apostolic  churches.  When  Paul  and  Barna- 
bas could  not  agree  they  separated,  cooled  off  and  finally 
got  together  again.  The  very  organization  of  our  churches 
is  favorable  to  perpetuating  the  truth.  If  a  sound  element 
in  a  church  cannot  endure  the  heterodoxy  of  a  majority  it 
can  draw  out  and  make  another  church.  If  persecution 
were  to  scatter  all  the  churches  in  Christendom,  the  frag- 
ments everywhere  could  get  together  in  other  churches.  The 
free  system  of  the  New  Testamnt  is  somewhat  like  wire 
grass — the  more  you  dig  it  up  and  scatter  it  the  more  of 
it  there  will  be.    It  was  not  until  this  free  idea  was  abandon- 

50 


Ten   Years  in  Texas 

ed  that  Rome  became  possible.  Nothing  has  hurt  so  much 
in  Texas  as  an  effort  to  half-way  invest  our  general  bodies 
with  qualities  which  they  can  never  have.  As  councils,  they 
are  valuable.  They  can  devise  methods  and  make  recom- 
mendations, and  that  is  all.  The  churches  cannot  invest 
them  with  any  of  their  qualities,  cannot  delegate  any  of  their 
the  commission  to  conventions.  They  may,  if  they  wish,  em- 
ploy boards  as  channels  of  communication,  and  conventions 
power,  cannot  transfer  their  responsibilities  to  carry  o'lt 
can  advise  and  devise ;  but  the  churches  are  the  real  fountains 
of  power  and  authority.  All  we  need  is  to  come  fully  to  an 
appreciation  of  the  great  question  of  the  freedom  of  the 
New  Testament  system,  and  do  away  with  all  presbyterial 
and  hierarchal  notions. 

A  closing  remark.  Baptists  are  more  likely  to  stand 
together  than  other  people,  and  that  is  because  they  need 
not  tinker  so  much  with  machinery,  but  keep  close  back 
to  base  lines,  and,  also,  because  they  have  such  a  ready  way 
of  disposing  of  heretics  and  othe  disorganizers.  A  friend 
of  mine  in  Mississippi  invented  a  patent  whiffle  tree.  The 
trick  of  it  lay  in  pulling  a  string,  and  the  runaway  horse 
found  himself  going  at  whatever  gait  suited  him,  with  the 
buggy  left  behind.  We  do  not  have  to  take  everything  to 
pieces,  from  top  to  bottom,  to  get  an  obstreperous  man  out. 
We  just  simply  pull  the  string,  and  off  he  goes. 


5i 


by  J.  B.  Gambrell,  D.  D. 
THE  ARMY  IN  THE  DITCH. 

SONAPARTE  stands  first  among  all  the  military  cap- 
tains in  the  world  for  tactical  skill.  One  of  the 
wisest  aphorisms  ever  uttered  by  him  was  "The 
army  in  the  ditch  is  always  whipped  in  the  long 
run/'  He  meant  by  this,  that  defensive  tactics  are  not  good 
active  forces.  It  is  a  common  saying,  "It  is  easy  to  pull 
it  is,  that  the  army  in  the  ditch  is  shut  up  and  cannot  recoup 
any  lost  ground.  It  has  far  less  liberty  of  action  and  its 
strength  lies  simply  in  its  endurance.  All  the  higher  quali- 
ties of  military  tactics  are  displayed  in  open  field,  where 
every  faculty  comes  into  play. 

There  is  in  the  aphorism  of  the  great  general  a  pro- 
found philosophy  which  runs  along  the  whole  battle-line  of 
life.  The  mere  objector  is  doomed  to  defeat  in  the  face  of 
active  forces.  It  is  a  common  saying,  "It  is  easy  to  pull 
down  and  destroy  and  hard  to  build  up."  There  is  an  ele- 
ment of  truth  in  the  saying,  but  it  is  only  one  element  in  a 
great  problem.  The  man  who  pulls  down  is  so  limited  and 
runs  so  counter  to  the  strong  currents  of  human  progress, 
that  before  any  great  while  he  himself  is  swept  away  without 
knowing  it.  The  objector  is  fighting  all  the  healthy  currents 
of  human  life.  The  objector  is  in  every  church,  every  asso- 
ciation, in  every  State  convention,  in  all  the  secret  orders, 
in  politics,  and  notwithstanding  his  presence  and  industry 
and  noise,  churches  are  built  up,  associations  and  conventions 
go  on,  secret  orders  flourish  and  great  political  parties  live. 
This  demonstrates  the  truth  of  Napoleon's  saying. 

We  have  recently  had  a  great  demonstration  in  politic* 
One  party  was  distinctly  for  things,  and  the  other  against 
and  the  constructive  policy  beat  the  obstructive  policy.  We 
have  had  a  remarkably  fine  illusration  of  what  I  am  writing 
about  in  Texas  affairs  during  the  last  few  years.  Old  men 
have  seen  the  same  thing  over  and  over,  all  their  lives.    The 

52 


Ten  Years  ix  Texas 

Why  is  it  that  the  army  in  the  ditch  is  always  whipped  ? 

If  the  Baptists  in  Texas  would  have  consented  to  go 

into  the  ditch  and  ward  off  attacks,  we  would  have  come  to 


nothing;  instead  of  that  a  wise,  conservative  policy  was 
diligently  pursued,  and  the  attacking  element  was  simply 

53 


by  J.  B.  Gambrkll,  D.  D. 

handled  in  a  way  to  prevent  their  doing  harm.    Texas  Bap- 
tists have  won  out  by  what  they  have  done  in  the  work. 

Why  is  it  that  the  army  in  the  ditch  is  always  whipped  ? 
There  are  a  good  many  reasons  as  deep  as  humanity.  The 
army  in  the  ditch  must  bear  the  shock  of  attack  in  every 
conflict.  Any  soldier  who  has  tried  it,  will  say  it  is  easier 
to  make  a  charge  than  it  is  to  sustain  a  charge.  Nothing 
tries  the  metal  of  an  army  so  completely,  as  to  be  compelled 
to  lie  down  or  stand  up  and  take  the  hammering  which  an 
aggressive  army  is  pleased  to  give.  That  is  the  physical 
reason.  There  is  no  momentum  working  to  the  advantage  of 
the  army  in  the  ditch.  There  is  nothing  of  that  high  spirit 
that  goes  with  a  splendid  movement.  And  then,  men  can  not 
be  held  to  negations.  You  cannot  rally  healthy-hearted  men 
strongly  to  negative  propositions.  Instinctively,  they  feel 
that  they  are  losing  by  not  doing  something  themselves, 
and  all  of  the  stronger  and  better  element  will  leave  a  party 
which  has  nothing  better  to  offer  than  negations.  Men  of 
strong,  resolute  minds  with  great  purposes,  with  a  spirit  of 
conquest  in  them,  will  not  consent  to  go  into  the  ditch  and 
stay  there. 

This  brings  me  to  remark  that  when  a  people  lose  for 
their  faith,  in  politics  or  religion,  the  spirit  of  conquest,  when 
they  are  willing  to  simply  hold  their  own,  they  are  then 
going  into  decay.  A  church  that  is  satisfied  simply  to  hold 
its  own  is  a  church  that  is  not  going  to  hold  its  own.  Be- 
fore it  knows  it,  it  will  be  struck  through  with  dry  rot. 
No  body  of  people  can  be  great  without  the  spirit  of  con- 
quest. This  applies  in  religion,  in  politics,  in  learning,  every- 
where just  as  far  as  humanity  goes. 

When  a  people  take  a  mere  obstructive  attitude,  or  to 
fall  back  on  Napoleon's  saying,  when  they  go  into  the  ditch, 
they  are  making  for  themselves  all  the  conditions  of  defeat, 
as  inevitable  in  the  operations  of  the  forces  of  human  life 
as  the  law  of  gravity.     God's  method  of  curing  evil  is  to 

54 


Ti;x   Years  in  Texas 

drive  out  the  bad  with  the  good,  to  dispel  darkness  with 
light.  The  forces  that  construct  and  conserve  all  the  forms 
of  civilization  are  aggressive  forces,  not  negative. 

We  are  now  at  a  good  time,  with  the  election  over,  to 
lay  some  truths  to  heart.  I  am  a  Southern  man,  fought 
four  years  in  the  Southern  army,  and  have  never  been  on 
the  mourner's  bench  about  it,  and  do  not  think  I  ever  shall 
be.  But  a  calm  review  of  the  history  of  politics  in  the  nation 
for  sixty  years,  makes  it  clear  that  about  three  score  years 
ago,  the  South  made  a  colossal  blunder  in  going  into  the 
ditch.  The  Southern  attitude  was  defensive.  Our  leaders 
took  the  sectional  attitude,  and  gave  the  other  side  the  larger 
portion.  The  whole  case  is  admirably  set  out  in  the  memor- 
able speeches  of  Mr.  Hayne,  of  South  Carolina,  and  Mr. 
Webster,  of  Massachusetts.  The  former  discusses  the  auton- 
omy of  the  government,  the  framework  of  it.  Mr.  Webster 
did  not  answer  Mr.  Hayne  in  his  argument,  but  he  clothed 
the  frame  work  with  rosy  flesh  and  made  it  palpitate  with 
warm  blood.  His  was  the  larger  view.  The  inevitable  hap- 
pened. The  army  in  the  ditch  was  defeated.  A  most  singu- 
lar and  striking  illustration  of  this  in  history  is  the  case  of 
Spain  under  Ferdinand  and  Isabella.  The  whole  nation  was 
thrilled  with  the  spirit  of  conquest,  and  when  Philip,  the 
Second,  came  to  the  throne,  he  found  himself  master  of  the 
world's  greatest  empire.  The  vast  colonization  scheme  of 
Spain  had  proceeded  from  the  throne.  Philip,  seeing  him- 
self at  the  zenith  of  power,  resolved  upon  a  measure  to  se- 
cure permanence  of  power  to  the  Spanish  throne.  He  com- 
mitted the  astounding  blunder  of  insulating  the  Spanish  in- 
tellect by  a  decree  which  provided  that  no  Spanish  youth 
should  go  out  of  Spain  for  education,  and  no  teacher  from 
abroad  should  enter  Spain.  That  was  the  beginning. 
Dewey,  with  his  guns,  at  Manila,  emphasized  the  practical 
end  of  the  colossal  Spanish  empire.    The  Spanish  insulated 

55 


by  J.    1).  Gambreij^  D.   jL>. 

mind  ran  to  enormous  conceit  and  vanity,  lost  its  virility, 
and  under  this  blight,  national  strength  decayed. 

What  is  the  use  of  all  this  discussion  in  a  religious  pa- 
per? Southern  Baptists  number  three-fourths  of  the  Bap- 
tists of  the  world.  The  gifted  Dr.  Tucker  of  Georgia,  South- 
ern to  the  core,  speaking  of  some  Baptists,  said,  "they  are 
many  but  not  much."  We  are  compelled  to  admit  in  candor 
that,  for  our  numbers,  we  make  less  impression  on  the  world 
than  any  Baptists  in  the  world.  Why  is  this?  I  give  my  de- 
liberate judgment  that  it  is  largely  because,  following  the 
trend  of  politics,  Southern  Baptists  have  been  insulated. 
We  have  been  for  two  generations  mostly  in  the  ditch.  We 
have  been  fighting  to  keep  things  out,  with  the  inevitable 
result,  a  lack  of  a  robust  spirit  of  conquest  necessary  to 
the  highest  development  of  any  people.  We  have  orthodox}-, 
for  which  I  am  profoundly  grateful,  for  orthodoxy  is  some- 
thing that  we  must  all  the  time  exercise  great  care  about, 
lest  we  lose  it.  There  has  been  a  large  feeling,  that  we 
must  keep  ourselves  away  from  contamination.  We  will 
try  to  take  care  of  the  salt  and  in  order  that  the  salt  may 
be  pure  we  want  to  keep  it  away  from  the  things  that  need 
saving  by  the  salt.  Just  at  this  point,  the  attitude  of  the 
Southern  mind  has  been  that  of  the  army  in  the  ditch.  Our 
need  is  an  aggressive  orthodoxy,  an  orthodoxy  that  strikes 
out  for  large  fields  of  conquest  everywhere,  and  in  that  way 
we  will  grow.  We  are  all  very  heroic  people,  but  some- 
times we  act  very  much  as  the  Irishman  about  whom  my 
good  friend  Dr.  Bernard,  of  Georgia,  tells.  This  son  of 
Erin  was  wont  to  speak  often  and  vociferously  of  the  great 
national  spirit  of  Ireland  and  of  their  courage.  "There 
are  one  hundred  thousand  Irishmen,  ready  to  fight  for  Ire- 
land.'' he  vociferated.  A  by-stander  said,  "Well,  why  do 
they  not  fight. "    "  'Fraid  of  the  perlice,"  was  the  reply. 

I  would  like  to  see  Southern  Baptists  get  out  of  the 
ditch,  and  take  the  field.     Let  us  march  straight  out.     If 


'IV. n   Years  in  Texas 

anybody  wants  to  come  among  us  and  preach,  let  him  come. 
If  he  preaches  the  truth  we  will  receive  it.  If  he  does  not, 
we  will  refute  it,  but  let  us  push  the  conquest  in  every  di- 
rection. As  we  do  this,  our  people  will  develop.  There  will 
grow  up  among  us  a  consciousness  of  power.  Our  institu- 
tions will  become  great.  Just  at  this  point  let  me  remark, 
that  our  Southern  institutions  can  never  become  great  in- 
stitutions by  refusing  to  receive  and  engraft  the  host 
thoughts  of  the  world.  The  same  is  true  of  every  interest 
with  which  we  are  connected.  We  need  to  drop  the  section- 
al feeding  and  get  out  of  the  sectional  attitude  and  expand 
our  enterprises,  not  as  against  something  else,  but  for  them- 
selves. 

All  this  correlates  with  a  line  of  Scripture  teaching, 
"Whoever  seeks  to  save  his  life  shall  lose  it."  All  religious 
people,  whose  plans  are  broad  for  the  blessing  of  the  world, 
will  save  themselves  in  saving  others.  The  whole  New 
Testament  is  aggressive.  From  every  angle  it  looks  out- 
ward. Certainly  we  do  not  find  the  apostles  in  the  ditch, 
but  everywhere  on  the  high  road  to  the  spiritual  conquest 
of  the  whole  world.  Less  than  this  is  hurtful.  It  puts  us 
on  converging  lines,  and,  in  the  end,  the  people  facing  in- 
ward, will  play  out. 


3^     2^ 


57 


by  J.  B.  Gambrexl,  D.  D. 
COUNTRY  MOTHERS. 


OME  time  ago  riding  on  a  Georgia  railroad,  my  at- 
tention was  attracted  to  three  very  handsomely 
dressed  ladies  sitting  near  me.  Two  of  them  were 
young  ladies  and  the  third  evidently  their  mother. 
Two  seats  were  turned  together  and  they  were  intent  on 
having  a  good  time. 

Presently  the  manner  of  the  daughters  directed  my  at- 
tention to  the  rear — they  were  facing  that  way,  and  I  saw 
what  to  me  was  a  pathetic  scene.  There  came  aboard  an  old 
woman,  plainly  clad  in  garments  made  after  no  particular 
style,  but  evidently  intended  for  use  and  comfort.  The  old 
soul  had  a  number  of  bundles,  baskets  and  what  not,  about 
which  she  showed  great  concern.  It  appeared  at  once  that 
she  was  wholly  unaccustomed  to  traveling  on  the  cars.  Her 
anxious  and  skeptical  questions,  her  half  frightened  look, 
as  we  pulled  out  afforded  a  great  deal  of  merriment  to  the 
fine  girls  just  in  front,  while  their  high  bred  mother  be- 
decked with  flashing  jewels,  quietly  enjoyed  their  remarks. 

Reversing  my  seat,  I  sat  and  studied  the  face  of  the  old 
woman.  It  was  worth  studying.  A  strong  face  it  was, 
rugged  and  not  very  bright,  even  for  age;  but  over  every 
feature  was  thrown  that  inscribable  expression,  that  inde- 
finable grace,  which  might  go  under  the  sweet  name  of  moth- 
erliness.  And  to  the  practiced  eye  there  was  much  reading 
in  the  face.  Work,  hard  work,  had  stoutened  her  figure, 
bent  under  burdens  long  borne.  The  face  told  its  tale  of  a 
long  battle  fought  nearly  to  a  finish.  There  you  could  see 
candor,  truth,  honesty,  discreteness,  meekness,  simplicity  and 
the  charity  that  never  faileth.  All  these  played  on  a  back 
ground  of  strong  purpose  and  high  courage.  And  what  was 
pathetic  to  my  eye  was  the  traces  of  suffering  mingling  with 
every  expression  of  her  countenance.  I  knew  her — her 
name!     No;  but  I  knew  she  was  a  country  mother  going 

58 


Ten  Years  in  Texas 

some  where  to  see  a  child.  The  last  I  knew,  by  the  things 
she  had  with  her.  As  I  sat  there  and  watched  the  dear  old 
mother,  and  noticed  the  nervous  twitching  of  her  hands, 
the  little  alarms  flashing  into  her  face  as  the  car  made  some 
unusual  motion,  all  very  amusing  to  the  lighthearted  girls 
near  me,  the  tears  came  to  my  eyes,  and  I  found  myself 
transported  to  the  country  home  where  many  of  the  hap- 
piest days  of  my  life  have  been  spent.  My  mind  ran  on 
country  mothers  and  what  they  have  been  worth  to  the 
world.  They  make  no  stir  in  the  fashionable  world.  Their 
work  is  not  often  written  up  in  the  papers,  and  their  names 
never  appear  in  print,  except  perhaps  in  the  obituary  col- 
umns of  our  religious  papers.  They  are  for  the  most  part, 
women  of  limited  education.  All  their  life  time  they  have 
worked  under  difficulties.  Some  of  them  lived  their  days 
out  without  a  single  breathing  spell  from  their  ceaseless 
daily  task. 

But  these  country  mothers  are  among  the  world's  great- 
est heroines  and  benefactors.  They  have  fulfilled  the  Scrip- 
tures in  multiplying  and  replenishing  the  earth.  They  have 
not  known  many  of  the  finest  things  to  be  known,  but  the 
noblest  and  best  things  they  have  known  well.  They  do  not 
shine  at  the  theater,  or  the  ball,  or  at  the  elegant  dinner 
party;  but  they  are  a  power  in  the  prayer  meeting,  the  pro- 
tracted service  and  wherever  duty  calls  them.  They  know 
but  little  of  literature,  but  they  know  considerable  of  the 
Bible,  and  believe  it  to  the  very  hilt.  Their  children  are 
taught  to  fear  God  and  obey  their  parents.  They  are  up- 
right and  downright.  They  know  what  the  trimmings  of 
the  peach  orchard  are  good  for,  among  a  lot  of  children. 
No  fancy  theories  of  nature  beguile  them  from  the  stub- 
born facts  before  their  eyes.  Around  the  evening  fireside, 
under  the  spreading  trees,  out  among  the  cattle,  in  the 
garden  they  have  planted  in  the  hearts  of  their  children  the 
rudimental  principles  of  all  greatness  and  goodness.     They 

59 


by  J.  B.  Gambrexl,  D.  D. 

have  toiled,  stinted  and  shifted  to  give  their  children  some 
advantages  in  the  world. 

And  with  what  result?  Well,  nearly  every  great  man, 
whose  name  graces  American  history  was  the  son  of  a  coun- 
try mother.  Washington,  Lee,  Jefferson,  Madison,  Jack- 
son, Lincoln  and  all  the  rest  pretty  much.  Lincoln  said,  "All 
I  am,  my  mother  made  me,"  and  his  mother  was  a  poor, 
hard  working  Baptist  country  mother.  Nearly  all  the  great- 
est preachers,  lawyers,  statesmen,  bank  and  college  presi- 
dents, railroad  men,  merchants — indeed  the  overwhelming 
majority  of  the  governing  men  of  these  States  today,  were 
spanked  and  kissed  by  country  mothers.  They  can  look 
back  and  say  with  Lincoln,  what  I  am,  my  mother  made  me. 
History  hardly  shows  one  great  and  good  man  who  had  a 
weak  and  sorry  mother. 

I  do  not  underrate  the  fathers.  They  have  done  nobly ; 
but  a  father  can  do  but  little  with  his  children  without  the 
mother.  This  is  said  without  the  least  sympathy  with  the 
present  fashion  of  throwing  the  training  of  the  family  on 
the  mother  while  the  father  goes  free.  They  must  work 
together,  the  father  in  the  lead ;  but  the  mother  must  bring 
up  the  rear. 

This  is  written  for  the  praise  of  the  makers  of  our 
country,  by  one  who  loves  them  well,  and  feels  the  dignity 
and  grandeur  of  their  work.  May  they  be  multiplied  in  the 
land.  I  look  with  profound  sorrow  upon  the  breaking  up  of 
our  country  homes.  They  are  the  true  nurseries  of  our  coun- 
try's greatness  and  the  landmarks  of  our  safety. 

Let  country  mother's  continue  their  work  in  love  and 
faith,  and  wherever  there  are  true  hearts  among  men  and 
women,  let  them  pay  tribute  to  these  makers  of  greatness. 

A  little  incident  brought  out  a  view,  a  true  view  of 
the  elegant  ladies  to  my  right.  The  old  mother  thought 
she  had  lost  some  of  her  belongings  and  become  distressed. 
At  once  the  girls  were  all  sympathy  and  attention  till  the 

60 


Ten  Years  in  Texas 

dear  old  soul  was  composed.  They  were  true  women,  though 
in  all  probability  they  will  never  do  half  as  much  for  the 
world  as  the  rough  handed  woman  whose  solicitude  they 
had  gently  quieted. 


CONCERNING  MULES. 


AI  W|T  HAS  been  a  great  question  with  many  people,  why 
fl\*  {    mules  arc  just  like  they  are.     The  interest  in  the 
9SP36    question  of  mules  is  revived  just  now  because  some 
months  ago  the  English  government,  foreseeing  a 
war  in  the  Transvaal,  sent  agents  over  to  America,  and  es- 
pecially into  the  Southern  country,  to  buy  up  mules  for  ser- 
vice in  Africa.     They  took  them  over  and  trained  them  to 
artillery  service.     One  of  the  first  real  battles  of  the  war, 
the  mules,  with  that  peculiar  uncertainty  that  you  are  always 
certain  exists,  ran  off  with  the  artillery  and  left  the  English 
there  holding  their  hands,  and  the  result  was  the  English 
got  badly  used  up.    It  is  said  of  a  mule,  that  the  only  cer- 
tainty about  it  is  its  absolute  uncertainty.     They  never  get 
too  old  for  tricks,  but  just  what  sort  of  a  trick  it  will  be 
next  time  is  the  thing  that  nobody  knows. 

Profound  meditation  on  the  uncertainty  of  this  animal 
led  Josh  Billings  to  moralize  and  philosophize  after  this  man- 
ner: "Young  man,  never  take  an  unnecessary  risk.  If  I 
were  called  on  to  mourn  over  a  dead  mule,  I  would  stand 
at  the  head  and  do  my  weeping  there."  It  is  not  certain 
when  a  mule  has  given  his  last  kick. 

Now,  the  question  arises,  what  makes  a  mule  like  he 
is?  He  is  a  cross  between  two  species,  each  of  which  is  do- 
cile and  reliable.  The  philosophy  of  it  lies  in  the  want  of  a 
definite  direction  given  to  the  life  of  the  mule.  There  are 
two  streams  of  blood  in  his  veins,  running  cross,  and  not 
knowing  exactly  what  he  is,  whether  an  ass  or  a  horse,  he 
vacillates  and  never  takes  a  definite  course  in  life. 

6r 


BY  J.   B.  Gami:kku.,    I).  D. 


7#'/?*r<r<«A"' 


Now  the  Question  Arises,  "What  Make«  a  Mule  Like  He  is?" 


62 


Ten  Years  in  Texas 

This  same  natural  law  obtains  among  all  mixed  people. 
The  Mongrel  nations  are  proverbially  uncertain.  They  have 
not  settled  their  traditions.  They  have  not  settled  their  hab- 
its of  thought.  Their  feelings  have  not  worked  out  definite 
grooves  or  channels  along  which  to  flow.  They  are  like 
flooded  districts  in  time  of  high  water.  The  currents  run 
and  clash,  and  work  out  little  channels,  but,  after  a  while, 
make  for  themselves  definite  channels.  The  American  nation 
is  great,  largely  because  of  the  infusion  of  new  and  alien 
blood  upon  a  sturdy  Anglo-Saxon  stock.  But,  in  those  por- 
tions of  America  where  there  is  no  dominant  type,  as  in 
certain  districts  in  great  cities,  which  live  within  themselves, 
there  is  trouble.  Very  much  of  the  wildness  of  thought  in 
certain  sections  in  the  North  results  from  the  cross  between 
different  nationalities.  The  hopefulness  of  the  situation 
there  lies  in  the  fact  that  the  old  American  type  is  still 
dominant,  and  through  schools  and  other  means,  likely  to 
continue  so.  To  come  back  now  to  the  mule.  The  mule  is 
a  born  kicker.  That  is  his  highest  gift,  and  that  is  an  ex- 
pression of  his  unregulated  and  unsatisfactory  nature.  He 
is  an  animal  of  all  whims  and  humors,  and  uncertain  moods. 
Every  such  animal  is  a  kicker,  whether  he  be  man  or  beast. 

Pursuing  the  underlying  thought  further  we  come 
upon  the  reason  why  denominational  hybrids  are  so  unsat- 
isfactory. A  straight  Methodist  counts  for  something.  He 
builds  up  his  church.  He  stands  for  spiritual  religion.  He 
stands,  as  a  rule,  for  good  citizenship.  He  stands  for  order. 
But  a  hybrid  Methodist,  one  who  is  half  Methodist  and  half 
something  else,  or  half  nothing;  who  is  with  his  church  at 
one  point  and  not  at  another ;  who  gets  out  as  a  kind  of  con- 
necting link  between  his  church  and  everything  else  in  the 
world — he  is  a  most  unsatisfactory  man  any  way  you  take 
him.  He  does  little  or  nothing  for  his  church,  and  man- 
ages to  give  the  people  who  are  doing  something,  more 
trouble  by  all  odds  than  he  is  worth.    Perhaps  he  is  an  evan- 

63 


BY  J.  B.  Gambrell,  D.  D. 

gelist,  and  has  grown  entirely  too  big  for  his  church.  Or 
he  is  an  editor.  Or  he  is  a  local  preacher.  You  will  find 
him  kicking  all  the  time.  If  he  is  a  Presbyterian,  half  and 
half,  it  is  the  same  sort  of  thing.  If  he  is  a  Baptist  mule, 
by  as  much  as  there  is  positiveness  in  the  Baptist  theology, 
you  will  find  him  one  of  the  worst  kickers  in  the  world.  A 
Baptist,  and  yet  not  a  Baptist.  A  Baptist  who  half  believes 
the  Baptist  doctrine  and  three-fourths  don't  believe  it.  Right 
in  between,  he  is,  running  now  with  the  Baptists,  then  back- 
ing off  like  a  mule,  when  you  come  down  to  real  service. 
The  unruliest  denominational  mule  in  the  world  is  a  cross  be- 
tween a  Baptist  and  a  Methodist.  There  is  vim  on  both 
sides.  He  is  now  very  forward  in  going  backwards  and 
now  very  backwards  in  going  forwards. 

Drawing  closer  within  denominational  lines,  the  mis- 
sionary mule,  the  man  who  is  half  Hardshell  and  half  Mis- 
sionary is  a  hard  type  to  get  on  with.  There  is  something 
about  the  genuine  Hardshell  that  is  exceedingly  winsome 
to  a  man  of  my  way  of  thinking.  His  candor,  even  his 
bluntness;  the  tenacity  with  which  he  holds  on  to  certain 
great  truths ;  the  little  concern  he  has  for  what  other  people 
think ;  the  sublime  indifference  to  great  movements ;  his  per- 
fect satisfaction  with  himself  and  his  doctrines.  A  well  or- 
dered Hardshell  is  a  man  you  can  live  neighbor  to  a  life- 
time and  enjoy  him,  and  depend  on  him.  Then,  a  thorough- 
going missionary,  a  man  who  believes  in  it  with  all  of  his 
heart;  who  spells  the  "go"  in  the  commission  with  capital 
letters,  and  puts  it  in  the  lead  of  everything  in  the  commis- 
sion ;  the  man  who  has  no  reservations ;  who  is  a  missionary 
in  heart  and  practice,  all  over  and  all  through — he  is  a  de- 
lightful man.  You  will  not  have  much  trouble  with  him 
anywhere.  He  is  not  a  kicker.  He  is  a  puller.  But  strike 
a  medium  between  the  Hardshell  and  Missionary,  and  get 
one  with  Missionary  streaks  and  Hardshell  streaks.  Now. 
he  flames  out  as  a  Missionary  under  a  powerful  missionary 

64 


Ten  Years  in  Texas 

appeal.  Now,  he  backs  off  when  some  objection  is  made. 
He  is  hot  now,  and  next  he  is  cold.  If  such  a  missionary 
mule  lives  in  a  place  where  there  are  many  objectors  prod- 
ding him,  he  will  spend  all  of  his  time  kicking.  And,  as  he 
kicks,  kicking  becomes  more  a  habit  with  him  and  he  enjoys 
it.  My  father  had  an  old  mule  that  was  in  such  a  habit  of 
kicking  that  she  would  put  her  ears  back,  shut  her  eyes, 
and  kick  at  June-bugs  if  she  heard  the  noise  of  them.  That 
was  in  her  old  age,  when  much  kicking  had  made  a  groove 
in  her  life  along  which  her  perverse  nature  had  a  constant 
flow. 

The  trouble  with  Missionary  Baptists  is  not  with  the 
thoroughbreds,  but  those  that  are  just  half  and  half,  and 
don't  know  very  well  why  they  are  the  better  half.  A  pro- 
cess of  evolution  out  of  this  condition  is  the  thing  that  is 
most  needed  in  our  churches.  Bring  our  people  to  Mission- 
ary views,  and  the  kicking  will  be  done. 


65 


by  J.  B.  Gam t-kku..  I).  D. 
CONCERNING  CRITICISMS  AND  LIMITATIONS. 


HE  right  to  criticise  public  men  and  measures  is  in- 
herent in  every  American  citizen.     It  belongs  nec- 
essarily to  the   realm  of   freedom,  and  it  is   free- 
dom's greatest  safeguard.     Free  speech  is  a  con- 
dition of  liberty,  and  without  it  free  institutions  cannot  long 
exist.    One  able,  fearless  pen  is  worth  more  to  a  people  than 
a  great  army. 

Among  Baptists  free  speech  and  a  free  press  are  in- 
dispensable. For  myself,  I  regard  these  as  such  important 
adjuncts  to  our  democratic  free  system,  that  I  prefer  even 
great  abuse  of  both  free  speech  and  a  free  press  to  the 
least  limitation  of  either.  The  right  to  criticise  belongs  to 
every  Baptist,  no  matter  how  humble.  It  is  a  fireside  right, 
belonging  to  all  alike.  I  would  not  belong  to  any  Baptist 
body,  nor  serve  any  board  where  this  right  is  denied.  In 
my  place  as  Secretary  of  the  Texas  Baptist  General  Con- 
vention, be  it  understood  that  any  Baptist  in  the  State,  or  out 
of  it,  can  criticise  me,  if  he  wishes  to  do  so.  When  he  does, 
if  his  criticism  is  just,  I  will  improve.  If  it  is  not,  I  will 
bear  it,  or  answer  it — likely  bear  it. 

But  what  is  criticism?  Everything  which  goes  under 
that  name  is  not  criticism  by  any  means.  Criticism  has 
in  it  a  fine  element  of  judgment.  It  implies  that  the  critic 
has  considered  the  facts  touching  the  case,  at  least  some 
of  them,  and  delivered  a  judgment  on  them.  This  is  a  reas- 
onable business  and  a  very  fine  business,  too.  It  is  broadly 
differentiated  from  several  other  employments  to  which  cer- 
tain orders  of  human  beings  devote  themselves.  Some  of 
these  differences  invite  criticism,  so  we  may  have  criticism 
on  criticism.  In  times  of  loose  use  of  tongue  and  ink  the 
public  mind  may  be  educated  by  a  critical  discusion.  Crit- 
icism in  its  legitimate  use  and  its  abuse,  or  more  properly 
speaking   its   displacement   by   something   else,   illegitimate 

66 


Tkx  Years  in  Texas 

and  hurtful.  At  points  the  abandonment  of  criticism  for 
some  gross  counterfeit  may  be  hard  to  detect.  One  may 
shade  into  the  other  in  such  manner  as  to  mislead  the  un- 


The  Destructive  Critic. 

critical  mind.     In  most  cases  of  abuse  and  apostasy  from 
the  high  function  of  criticism  to  the  base  use  of  counterfeits, 

67 


BY  J.  B.  Gambrell,  D.  D. 

a  reasonably  clear  mind  need  not  be  deceived.  Here  are 
some  practices  known  to  the  public  which  are  fraudulent 
and  do  not  rank  as  criticisms. 

To  make  up  a  case  against  an  adversary  out  of  the 
odds  and  ends  of  things,  and  represent  the  other  party  as 
holding  these  things  in  that  form,  and  then  to  proceed  to 
criticise  him  on  the  basis  of  your  own  creation  is  not  criti- 
cism, but  fraud.  It  is  often  a  dignified,  subtle  kind  of  lying 
and  slander.  This  is  making  a  straw  man,  giving  him  the 
other  man's  name,  and  then  tearing  him  to  pieces.  This  is 
a.  common  trick  of  tricky  disputers,  and  they  call  it  criti- 
cising the  other  party.  It  is  mental  dishonesty  and  essential 
falsehood.  Close  akin  to  the  foregoing  is  the  practice  of 
interpreting  the  words  of  another  contrary  to  their  real 
meaning,  and  then  criticising  the  false  interpretation  as  the 
doctrine  of  the  other  party.  That  is,  also,  essentially  dishon- 
est, and  is  not  criticism,  but  juggling  in  a  lying  spirit. 
There  are  many  plain  abuses  of  the  respectable  word  "criti- 
cism," practiced  on  a  long-suffering  public.  For  instance. 
a  man  gives  columns  on  columns  in  his  paper  to  insinuating 
evil  thoughts  touching  a  man  or  an  enterprise.  His  paper 
or  his  speech  teems  with  evil  surmises.  This  is  not  criticism. 
It  is  total  depravity,  exuding  from  a  debased  nature.  Bald 
accusation  and  robust  denunciation  are  not  criticism.  A 
man  shooting  at  another  with  intent  to  hurt  is  not  a  critic. 
Likely  he  is  a  plain  murderer.  A  man  putting  a  cross-tie 
on  the  railroad  track  to  derail  the  train  is  not  a  critic  of  the 
train.  He  is  a  criminal  wrecker.  An  agitator  is  not  a 
critic.  A  man  crying  "wolf,  wolf,"  when  there  is  no  wolf 
and  he  knows  it,  is  not  a  critic.  Likely  he  is  a  lying  idler 
and  mischief-maker.  A  man  seeking  to  burn  a  house  is  not 
a  critic  of  the  house.  If  the  house  is  useless  and  in  the  way, 
maybe,  it  ought  to  be  burned ;  but  house-burning  is  not  criti- 
cism. There  is  another  name  for  it.  A  dog  barking  at  the 
moon  is  not  a  critic,  nor  astronomer  either.    He  is  a  howler. 

68 


Tkn   Years  in  Texas 

In  like  manner,  people  who  keep  up  a  howl  against  things 
too  high  for  them  are  not  critics.  A  boy  in  school  who  is 
ever  watching  for  a  chance  to  stick  a  pin  in  his  fellows  is 
not  a  critic,  but  an  imp,  greatly  needing  a  vigorous  rear 
attack  with  a  shingle  or  some  such  useful  adjunct  to  the 
teacher's  equipment.  Editors  of  the  painstaking  variety 
are  not  critics.  Objection  is  not  criticism.  The  man  who 
wrote — ■ 

"I  do  not  like  you  Dr.  Fell, 
The  reason  why  I  cannot  tell ; 
But  one  thing  I  know  very  well, 
I  do  not  like  you  Dr.  Fell" 
was  no  critic  of  Dr.  Fell.  He  was  simply  disgruntled. 

There  is  not  a  worse  abused  word  in  the  English  lan- 
guage than  the  word  criticism.  Every  ailing  church  mem- 
ber, who  vents  his  bad  feelings  on  the  pastor  or  deacons 
or  Sunday-school  workers,  calls  himself  a  critic.  Every 
sorehead  in  the  denonination,  who  feels  like  venting  his  bad 
feelings  on  the  work  or  the  workers,  writes  "Critic"  on 
his  hatband,  and  demands  recognition  as  a  critic  with  leave, 
without  responsibility,  to  drip  the  filth  of  his  heart  over  ev- 
erybody. He  don't  know  himself.  Likely  he  is  only  an 
ill-conditioned  complainer  whose  words  are  echoes  from 
his  disordered  imagination.  Criticism  is  a  fine  thing;  a  dis- 
ordered heart  and  mind  are  bad  things.  These  are  wide 
apart.  Bad  feelings  never  rank  as  good  criticisms,  no  mat- 
ter how  vociferously  proclaimed. 

In  literature  critics  are  classified  as  constructive  or 
conservative  critics,  and  destructive  critics. 

A  train  pulls  up  to  a  division  station  and  stops.  You 
may  see  a  man  take  a  small  hammer  and  go  along  under  the 
side  of  the  train  tapping  every  wheel.  He  knows  by  the 
ring  whether  there  is  a  flaw  in  the  wheel  which  would 
make  it  dangerous  on  the  next  run.  He  is  a  conservative 
critic     His  judgment  or  criticism  o!  each  wheel  is  based 

69 


by  J.  B.  Gambrexl,  D.  D. 

on  the  tone.  This  is  a  thoroughly  useful  man  and  a  sound 
critic.  Here  is  another  critic.  He  has  a  sledge  hammer. 
He  is  bent  on  knowing  all  about  it.  He  must  see  the  metal 
dissolve  it,  apply  acids  to  test  its  fineness,  and  so  he  smashes 
every  wheel  he  can  get  a  good  lick  at  with  his  great  ham- 
mer. He  is  a  destructive  critic,  and  ought  to  be  locked  up 
in  the  first  police  station  in  the  interest  of  the  public.  Of 
these  two  sorts  are  our  Biblical  critics.  One  tests  the  Scrip- 
tures sympathetically,  and  to  the  intent  that  the  Word  may  be 
made  clearer.  He  trims  the  lamp,  removes  obstructing, 
human  excrescences,  that  it  might  shine  brighter.  The  other 
puts  out  the  lamp  and  seeks  to  analyze  every  essence  and 
element  for  the  sake  of  doing  it.  There  is  a  difference  be- 
tween the  two.  There  are  critics  in  the  realm  of  life.  One 
studies  the  phenomena  of  life  and  reasons  to  a  conclusion. 
The  other  betakes  himself  to  vivisection  and  destroys  life 
hi  the  study  of  it. 

The  destructive  critic  is  not  popular  any  where.  For  one, 
I  have  no  more  use  for  him  with  the  Bible  than  I  had  for 
the  boy  who  smashed  a  watch  with  a  hammer  to  see  what  it 
was  that  made  the  "click"  in  it.  The  destructive  denomina- 
tional critic,  who  wants  to  upset  the  old  doctrines  and  mod- 
ernize theology  to  suit  the  age  is  to  my  thinking  worse  than 
a  nuisance;  he  is  a  curse.  He  thinks  because  he  knows 
some  things  plain  men  don't  know,  it  is  an  outrage  on  free 
speech  and  the  right  to  criticise,  that  he  is  not  allowed  to 
use  Baptist  pulpits  and  Baptist  papers  in  his  business.  I 
don't  agree  with  him  there,  nor  anywhere  else.  His  right  to 
speak  is  granted ;  but  plain  believers  have  a  right  to  protect 
the  Ark  of  the  Covenant.  We  here  strike  an  important  lim- 
itation on  the  use  of  a  right.  The  man  who  criticises  de- 
structively the  doctrines  and  practices  of  a  church,  may  do 
it,  if  he  wishes  to  do  it ;  but  the  church  is  not  bound  to  pay 
him  to  do  it,  nor  give  him  facilities  for  doing  it.  There  is 
where  I  stand.     There  is  lots  of  room  outside  of  a  Baptist 


Ten  Years  in  Texas 

church,  thank  God,  for  talk,  even  the  loose  talk  of  loose 
men. 

We  are  right  up  to  the  place  to  make  another  point  on 
limitations.  A  church  member  who  criticises  the  church,  the 
pastor  or  officers  destructively,  with  the  intent  to  hinder 
the  work  of  that  church,  transcends  the  limits  of  legitimate 
criticism,  and  is  amenable  to  church  discipline.  A  case 
comes  to  mind  this  moment.  There  was  a  deacon — rich,  su- 
percilious, satirical  and  bossified.  No  pastor  whom  he  could 
not  control  could  remain  pastor  of  that  church.  When  he 
saw  that  his  control  was  at  an  end,  he  began  his  destructive 
criticisms.  Nothing  escaped.  A  word  mispronounced,  the 
slightest  defect  in  arrangement  of  the  sermon,  anything, 
everything,  till  the  preacher  could  bear  it  no  longer,  and  re- 
signed. On  the  streets,  any  and  everywhere,  he  lamented 
the  imperfections  of  the  pastor,  and  bemoaned  the  low  con- 
dition of  the  church.  The  ungodly  were  turned  away,  the 
feeble-minded  were  discouraged,  the  pious  grieved,  and  a 
general  bad  condition  of  affairs  brought  about.  This  oc- 
curred over  and  over,  till  at  last  the  church  heroically  faced 
its  trouble  and  brought  him  to  judgment.  Was  that  church 
opposed  to  free  speech  ?  No ;  it  was  opposed  to  the  abuse  of 
it.  Was  the  right  of  criticism  denied?  No,  the  right  of 
the  deacon  to  use  his  place  in  the  church  for  the  destruction 
of  the  church  was  denied.  He  could  criticise  all  he  wanted 
outside,  and  the  church  would  not  say  a  word,  but  he  could 
not  abuse  his  privileges  as  a  church  member  by  using  them 
to  destruction. 

The  same  rule  applies  to  every  organization  known  to 
men.  Any  citizen  can  criticise  and  denounce  the  Democratic 
policies  and  leaders,  if  he  wishes  to  do  so,  but  he  has  no 
right  to  employ  destructive  methods  with  his  party  and  re- 
main a  member  of  it.  This  applies  to  conventions  and  asso- 
ciations, keeping  in  mind  the  difference  between  the  man 
with  the  little  hammer  and  the  man    with    the    big    ham- 

71 


by  J.  B.  Gambrell,  D.   (). 

mer.  Let  the  man  with  the  big  hammer  go  out  and  break 
rocks  for  Mr.  McAdam,  rather  than  pound  to  bits  the  ma- 
chinery designed  for  use  in  carrying  on  the  good  work  of 
missions.  Calling  destructive  and  obstructive  methods  crit- 
icism won't  mend  car-wheels,  nor  forward  the  richly 
freighted  trains  of  commerce. 

Criticism  is  an  inalienable  right.  It  belongs  alike  to  all ; 
but  like  everything  else,  it  can  be  abused,  and  has  been, 
scandalously.  It  gives  no  one  the  right  to  lie  in  any  form. 
It  gives  no  one  the  right  to  obstruct  what  he  is  mor- 
ally bound  to  forward.  In  short,  it  is  closely  hedged 
about  by  the  common  moral  obligations  and  proprieties  at- 
tending human  life,  and  like  all  privileges,  it  is  to  be  used 
to  edification,  not  for  destruction. 


FURTHER  CONCERNING  CRITICISM. 

BHIS  article  is  given  as  a  supplement  to  the  one  which 
appeared  last  week.     It  is  intended  to  give  a  fuller 
view  of  an  important  question.     It  is  not  the  pur- 
pose to  develop  a  logical  discussion  of  the  question, 
but  rather  to  look  at  certain  facets  of  it. 

A  critic,  if  he  be  sound  minded  and  of  a  healthy  soul, 
will  exercise  his  gifts  to  discover  and  recommend  the  good, 
rather  than  the  bad.  Every  reasonable  person  is  a  critic, 
but  he  need  not  be  a  fault-finder.  Ruskin  was  a  matchlesi 
art  critic.  His  fine  talents  were  employed  in  the  delightful 
task  of  delineating  the  excellencies  of  art,  and  commending 
them  to  those  who  needed  the  eyes  of  an  art  prophet  to  dis- 
cover these  beauties  to  them.  Pessimism  is  not  to  any  ex- 
tent a  qualification  for  criticism.  The  spirit  that  loves  to 
find  fault  makes  true  criticism  impossible,  because  it  per- 
verts the  taste  and  blinds  the  soul.  It  turns  out  that  the 
people  most  known  as  critics  are  mere  carpers,  who  degrade 


Ten  Years  in  Texas 

their  own  senses  in  response  to  the  impulse  of  a  darkened 
heart. 

There  can  be  no  true  criticism,  except  from  a  proper 
standpoint.  One  must  really  feel  the  thing  he  says  and  un- 
derstand the  thing  he  criticises.  The  criticisms  of  unregen- 
erate  people  passed  on  the  regenerate  are  as  valueless  as 
the  criticisms  of  men  would  be  on  the  angels  of  God.  They 
live  in  different  worlds.  They  have  not  the  same  feelings, 
and  there  is  no  common  standard  of  judgment.  It  is  this 
that  makes  the  criticisms  of  widely  separated  classes  of  so- 
ciety on  each  other  valueless.    They  lack  a  fair  basis. 

This  should  put  us  all  on  guard,  as  to  our  judgments  of 
other  people.  We  can  know  at  most  only  in  part.  God 
alone,  who  knows  everything,  can  pass  final  judgment. 

Passing  from  these  general  observations,  and  coming 
to  the  common  use  of  the  word  critic  or  criticism,  let  us  note 
some  important  considerations. 

The  critical  or  fault-finding  attitude  of  the  mind  is  one 
of  the  greatest  possible  drawbacks  to  both  happiness  and 
usefulness.  It  robs  the  critic  of  a  thousand  sweets,  and  ut- 
terly destroys  his  power  for  good.  In  a  party  of  ministers 
the  conversation  turned  on  the  career  of  a  brother  of  more 
than  common  culture,  ability  and  brilliancy.  "Why  is  it 
that  he  has  not  succeeded  better?"  was  asked.  A  brother 
said :  "The  answer  is  easy.  He  is  the  sharpest  critic  I  ever 
knew.  He  criticises  everything  from  a  Greek  verb  to  the 
color  of  a  lady's  ribbons.  Nothing  escapes  his  keen  eye  and 
sharp  tongue.  Everybody  soon  expects  to  be  put  on  the  dis- 
secting table  every  time  they  meet  him  and  people  first  fear 
him,  then  hate  him."  There  was  truth  in  every  word  of  it. 
The  brother  had  cultivated  a  habit  of  adverse  criticism  of 
every  thing  he  talked  about.  The  tone  of  his  mind  was  like 
a  keen  acid.  It  corroded  his  spirit  and  gave  pain  to  those 
whom  he,  in  all  reason,  was  appointed  to  help.  Such  a  man 
was  the  gifted  Dean  Swift. 

73 


by  J.  B.  Gambreix,  D.  D. 
This  habit  of  adverse     criticism,  when     it     becomes 
chronic,  destroys  the  finer  feelings  of  the  critic  and  disqual- 


Did  You  Notice  How  He  Murdered  the  Queens'  English. 

ifies  him  for  seeing  and  enjoying     the  nobler     and  better 
things  of  life.    It  sadly  deteriorates  the  character  and  works 

74 


Ten  Years  in  Texas 

harm,  nci  so  much  to  the  things  criticised,  as  in  the  critic 
himself.  Two  illustrations  come  to  mind.  I  have  used 
them  both  before  this.  When  that  great  masterpiece  of  art, 
"The  Christ"  by  Corregio,  was  on  exhibition  in  Cincinnati, 
two  men  stood  before  it,  side  by  side,  each  holding  his  own 
peculiar  attitude  of  mind  toward  it.  It  was  a  marvelous 
production.  The  artist  had  put  his  soul  on  the  canvas.  Ap- 
proaching the  picture,  it  seemed  a  rather  rough,  unfinished 
work  of  art;  but  as  you  stood  before  it,  the  Christ  seemed 
to  come  out  in  front  of  the  canvas  and  beam  on  you  with  a 
look  divine.  One  of  the  beholders  was  a  soulful  Irishman, 
with  a  reverent  spirit.  His  bosom  swelled  with  emotion, 
as  he  drank  in  the  inspiration  of  the  artist.  In  the  midst  of 
his  silent  rapture,  his  companion  nudged  him,  and  called  his 
attention  to  a  fly  speck  on  the  canvas.  In  an  outbreak  of 
indignation,  the  Irishman  cried  out,  "Kill  him!  kill  him! 
kill  him !"  To  what  good  purpose  did  the  man  with  an  eye 
for  a  fly  speck  see  one  of  the  world's  greatest  pictures  ?  In- 
deed, he  did  not  see,  and  could  not,  because  of  an  awful 
perverted  nature. 

Here  is  the  other  illustration.  It  was  at  a  coutry  preach- 
ing. The  congregation  was  large.  A  great  country  preach- 
er had  the  hour.  His  theme  was  as  high  as  the  heavens, 
and  he  handled  it  with  the  hand  of  a  great  master.  The  ser- 
mon was  great  by  every  rule  of  judgment,  but  the  preacher 
having  failed  of  an  early  education,  right  frequently  made 
grammatical  blunders.  Beside  me  sat  a  young  school 
teacher.  I  was  lifted  out  of  myself  and  carried  toward  the 
third  heaven.  The  preacher  had  closed  and  a  profound  si- 
lence, broken  only  by  the  sobs  of  devout  worshippers,  suc- 
ceeded. My  teacher  brother  turned  and  said,  "Did  you  no- 
tice how  he  murdered  the  queen's  English?"  It  was  hor- 
rible. Such  a  man  would  starve,  if  God  were  to  send  him 
bread  from  heaven  by  the  hand  of  an  angel,  unless  there 
chanced  to  be  no  speck  on  the  angel  or  his  raiment.    A  great 

75 


BY  J.  B.  Gambrell,  D.  D. 

occasion  had  come  to  every  soul  in  that  great  company,  but 
the  attitude  of  this  man's  mind  was  such  as  to  prevent  his 
receiving  the  least  benefit.  Is  not  such  a  man  an  unspeaka- 
ble fool  with  all  his  grammar? 

There  are  optimistic  critics  and  they  are  both  useful 
and  happy.  They  see  the  good  and  go  for  it  with  a  hearty 
appetite.  L.  Q.  C.  Lamar  used  to  tell  of  an  old  maid  aunt 
who  always  saw  the  good  in  everybody  and  everything. 
Her  habit  was  never  to  say  a  hard  thing  of  any  one,  nor  to 
complain  at  anything.  At  a  family  gathering,  a  scheme  was 
formed  to  make  her  break  her  long  established  habit.  The 
company  were  to  discuss  the  devil,  and  finally  to  force  her 
to  give  an  opinion  of  him.  At  the  opportune  moment  Mr. 
Lamar  said:  "Aunty,  what  do  you  think  of  the  devil?" 
"Well,  Lucius,  he  is  a  very  industrious  old  gentleman.  We 
might  all  learn  a  good  lesson  from  him  on  that  point."  They 
had  her  opinion,  and  she  maintained  her  habit. 

Where  criticisms  are  just,  and  should  be  made,  it  is 
often  of  the  utmost  importance  that  we  avoid  making  them 
till  just  the  right  time  comes.  It  is  needless  to  say,  that 
perfection  does  not  belong  to  humanity.  There  are  no  per- 
fect preachers,  or  deacons,  or  as  to  that,  church  members. 
It  is  not  hard  to  find  a  ground,  great  or  less,  for  criticising 
adversely  the  pastor  of  your  church.  If  the  matters  are 
trivial  it  is  commonly  best  to  let  them  pass  without  even  let- 
ting him  know  you  observe  the  defects.  If  it  is  your  duty  to 
criticise  him,  it  will  do  no  good  to  do  this  to  others.  It 
should  be  done  in  tenderness  to  him.  It  should  never  be 
done  in  the  home  before  children.  Many  parents  have  put 
it  out  of  the  power  of  the  preacher  to  help  their  children 
by  thoughtless  criticisms  made  in  their  presence.  It  is  a 
thing  distressingly  common  and  dreadfully  hurtful. 

The  same  rule  holds  among  church  members.  There 
are  churches  languishing  today,  and  thoroughly  discredited 
in  the  community,  because  the  members  have  talked  each 

76 


Ten  Years  in  Texas 

other  down.  Every  weakness  and  misstep  of  a  brother  has 
been  ventilated  before  the  unbelievers  till  Christianity  itself 
is  discredited.  It  is  a  great  mistake  to  think  that  the  two 
main  things  in  church  discipline  is  a  keen  knife  and  plenty 
of  caustic.  There  is  not  a  perfectly  sound  human  body  in 
the  world.  The  healthiest  body  has  microbes  in  it;  but  a 
pegging  awl  to  extract  them  is  not  the  remedy.  Richer 
blood  and  better  sanitary  conditions  will  beat  all  the  sur- 
gical instruments  in  the  surgeon's  case,  with  all  the  nitrate 
of  silver  in  the  drug  stores. 

Finally,  adverse  criticism  has  its  place,  and  at  times 
we  must  open  sores  down  to  the  very  bone.  But  the  main 
function  of  criticism  is  to  reveal  the  good  in  the  clearest  pos- 
sible light,  and  to  make  it  attractive.  The  world  advances 
on  affirmations,  not  negations.  You  cannot  sweep  darkness 
out  of  your  house;  but  the  darkness  disappears  the  instant 
you  bring  in  the  light. 


$3p  t&* 


77 


BY  J.  B.  Gambrell,  D.  D. 
PLAIN  LESSONS  FROM  A  LOVING  WRITER. 

HNE  of  the  shortest,  most  loving  and  most  unique  of 
the  New  Testament  writings  is  John's  third  epistle. 
It  covers  a  very  small  space.  It  was  written  by  that 
apostle  who  occupies  on  every  occasion  a  pre-em- 
inence of  spirituality.  The  Gospel  by  John  deals  with 
Christianity  in  its  deep  spiritual  meaning,  and  John  is  al- 
ways thought  of  as  the  loving  disciple.  He  writes  this  third 
letter  when  he  is  an  old  man,  full  of  tenderness  and  love. 
Nearly  all  of  it  gathers  around  three  characters. 

First  he  is  writing  to  Gains,  a  beloved  layman,  no 
doubt.  He  makes  for  this  faithful  brother  a  remarkable 
wish ;  that  above  all  things  he  might  prosper  and  be  in  good 
health,  even  as  his  soul  prospered.  Evidently  Gaius  was  a 
faithful  brother  in  poor  health  and  the  Apostle  John  is 
concerned  about  his  health.  He  commends  him  because  the 
truth  is  in  him,  and  because  he  walks  in  the  truth,  and  be- 
love  of  truth  and  the  faithful  performance  of  truth  were 
the  foundation  of  the  excellent  character  of  the  beloved 
Gaius.  It  was  this  love  of  truth  that  filled  him  with  charity, 
and  gave  him  such  excellent  report  "before  the  church,"  and 
inspired  him  to  Christian  activity.  An  excellent  lesson  is 
taught  us  here.  The  love  of  truth  is  the  only  foundation 
of  good  character.  The  man  who  is  thoroughly  willing  to 
know  the  truth  and  walk  in  it  is  saved  from  a  dozen  pitfalls, 
and  on  such  a  foundation  a  bad  character  can  never  be  built. 
We  greatly  err  if  we  seek  to  substitute  mere  sentimentalism 
for  downright  love  of  truth,  even  though  the  truth  may  be 
ofttimes  rugged,  and  always  immovable.  Nothing  will  take 
the  place  of  truth,  and  it  is  because  many  do  not  come  to  the 
truth,  and  do  not  want  to  know  the  full  truth  about  things 
and  are  not  willing  to  walk  in  the  truth,  that  they  drift  about 
and  finally  come  to  nothing. 

Gaius  is  a  charming  character,  a  model  of  Christian 

78 


Tkx   Years  in  Texas 

faithfulness,  broad-mindedness  and  helpfulness,  which  we 
may  all  imitate  with  advantage.  We  can  never  think  of 
Gaius  as  even  a  possible  demagogue,  offensive,  double-mind- 
ed, double-tongued,  half-right  half-wrong,  and  then  all 
wrong.  We  think  of  him  as  a  candid,  frank,  open,  straight- 
forward, noble  man,  whose  love  of  the  truth  was  innate, 
and  whose  support  of  the  truth  was  straight-forward  and 
open  before  all  men.    May  his  tribe  multiply. 

The  next  character  in  the  brief  letter  is  Diotrephes, 
"who  loveth  to  have  the  pre-eminence  among  th:m."  His 
tribe  has  already  increased  beyond  all  the  wants  of  the  hu- 
man race,  and  greatly  to  the  disturbance  of  the  churches 
and  the  hindering  of  the  cause.  The  brief  record  shows 
that  the  Apostle  John  had  written  to  the  church  of  which 
Diotrephes  was  a  member.  Certain  brethren  on  a  mission 
were  to  visit  the  church,  doubtless,  to  secure  help  and  co- 
operation in  the  general  work  which  was  going  on  at  that 
time,  aided  by  the  churches.  Doubtless  also  these  brethren 
who  were  sent  were  men  of  mark  and  of  force.  They  were 
.such  men  as  good  people  would  like  to  hear ;  but  Diotrephes, 
looking  at  the  whole  matter  of  religion  from  a  personal 
standpoint,  making  himself  the  center  of  all  calculations, 
theories,  plans  and  policies,  would  have  none  of  them.  He 
was  on  the  ground.  The  brethren  who  were  coming  were 
at  a  great  disadvantage  with  reference  to  such  a  man  as  Dio- 
trephes. He  could  work  up  his  crowd,  and  he  did.  So, 
when  the  brethren  got  there,  they  found  that  they  could 
not  get  a  hearing  before  the  church.  They  were  completely 
forestalled,  and  there  stood,  as  the  center  of  a  group  of  mal- 
contents and  kickers,  this  unsavory  Diotrephes. 

We  have  an  inkling  of  his  methods.  He  was  given 
to  "prating"  against  the  workers  "with  malicious  words." 
That  sounds  like  an  echo  of  things  that  have  occurred  since, 
and  are  still  occurring.  Prating.  Stop  a  moment  to  think 
of  that  word.    It  means  to  mouth,  and  complain  and  to  say 

79 


by  J.  B.  Gambrell,  D.  D. 

much  without  saying  much.  It  means  that  human  language 
is  used  not  to  express  principles  or  doctrines  or  truth,  but 
to  express  bad  feelings,  and  hence  the  "malicious  words." 
He  not  only  was  given  over  to  this  mouthing  against  the 
workers  of  his  period,  but  he  brought  things  to  the  point 
that  the  brethren  were  not  received.  And,  not  content  with 
that,  he  brought  it  about  that  those  who  did  receive  them 
were  cast  out  of  the  church.  Here  is  a  picture  for  you  of  a 
self-assertive,  mouthing,  godless  demagogue,  using  his  place 
in  a  church  of  Jesus  Christ  for  his  own  pre-eminence. 

The  next  character  is  Demetrius.  Not  much  is  said  of 
him,  but  it  is  all  good.  "He  hath  good  report  of  all  men 
and  of  the  truth  itself."  That  is  to  say,  the  conduct  and 
general  life  of  Demetrius  corresponded  with  the  truth,  and 
the  apostle  himself  was  glad  to  bear  record  to  his  good  char- 
acter. Passing  from  Demetrius  in  a  few  words,  the  old 
apostle  closes  his  brief  letter  with  the  hope  that  he  should 
soon  see  the  beloved  Gaius  and  speak  to  him  face  to  face, 
with  a  tenderness  and  thoughtfulness  that  is  beautiful. 
His  last  words  are :  "Peace  be  to  thee.  Our  friends  salute 
thee.    Greet  the  friends  by  name." 

Now  let  us  get  a  few  general  lessons  out  of  this  brief 
letter,  and  the  first  is,  that  the  most  spiritually-minded  and 
loving  of  characters  may,  and  did  on  occasions,  speak  the 
exact  truth  about  men, and  things.  The  New  Testament  is 
pre-eminently  a  book  of  plain  dealing.  Here  was  a  situa- 
tion to  be  met.  Here  was  a  church  being  greatly  hurt  by 
one  evil-minded  man.  The  most  loving  of  the  apostles  went 
into  the  situation  in  a  thorough-going  way  to  clarify  the  at- 
mosphere. We  make  a  great  mistake  when  we  cultivate 
nervousness  to  the  point  that  we  can  not  speak  the  truth  in 
our  churches,  or  anywhere  else,  if  that  truth  impinges  on 
somebody.  There  is  no  place  for  people's  nerves  and  feel- 
ings in  the  kingdom  of  God  if  they  stand  in  the  way  of  the 

80 


Ten  Years  in  Texas 

progress  of  the  truth.  In  this  world  the  truth  itself  has  the 
right-of-way. 

And  here  is  another  lesson.  In  dealing  with  situations 
it  is  perfectly  correct  to  call  names  and  to  award  men  by 
name,  praise  or  condemnation,  according  as  they  deserve. 
It  is  beautiful,  John's  thoughtful  care  of  the  faithful  men 
mentioned  in  this  letter.  Paul  finishes  the  greatest  of  all 
the  epistles,  his  letter  to  the  Romans,  by  making  particular 
mention  of  many,  and  specifying-  services,  some  of  them 
seemingly  very  small  services  which  they  had  rendered  to 
him  and  to  the  cause.  It  is  right  to  speak  of  those  publicly, 
in  print,  who  do  well.  There  is  lack  of  proper  care 
among  us  for  the  faithful  toilers  who  are  doing  the  best 
they  can. 

Right  over  on  the  other  side,  how  straight-forward  was 
the  apostle's  dealing  with  Diotrephes !  He  held  him  up  to 
the  contempt  of  the  ages  as  a  model  of  a  class  of  men  who 
would  infest  churches  all  through  time;  men  who  love  the 
pre-eminence,  and  who  are  willing  to  thrust  their  person- 
alities forward,  their  personal  interests,  their  personal  views, 
their  personal  popularity,  anything  personal  to  themselves, 
thrust  it  anywhere,  and  do  it  all  in  the  name  of  religion.  It 
is  time  we  had  an  eye  on  these  men,  in  the  churches  and 
elsewhere,  who  gather  about  them  the  most  unspiritual  and 
less  devoted  of  the  churches,  and  build  up  a  personal  fol- 
lowing, and  thrust  themselves  in  the  way  of  workers.  If 
Diotrephes,  by  the  pen  of  an  inspired  and  loving  apostle, 
was  held  up  to  all  eternity  for  his  conduct,  why  should  not 
the  same  thing  be  done  over  and  over  again  as  often  as  the 
conduct  of  men  demand  it?  Plain  speech  in  the  churches 
today,  and  in  many  of  our  associations  as  to  men's  ungodly 
conduct,  in  seeking  the  pre-eminence  at  the  sacrifice  of  the 
truth,  would  mightily  clear  the  atmosphere  and  make  way 
for  peace  and  progress. 

There  is  great  danger  of  people's  getting  mixed  re- 

81 


by  J.  B.  Gambrexl,  D.  D. 

garding  plain  speech  concerning  evil-doers,  as  personal  wars 
on  men.  It  may  be  admitted  that  the  two  things  may  be 
very  easily  run  together,  but  it  must  also  be  affirmed  that 
a  lofty  and  pure  desire  to  see  the  cause  prosper  will  compel 
honest  men,  who  have  to  deal  with  ugly  situations  to  come 
out  with  the  truth  about  men,  and  there  need  be  no  going 
around  about  it.  Let  the  names  of  the  men  be  mentioned, 
and  truth  set  down  against  them,  and  let  it  stand  there  for 
God  and  men  and  angels  to  read.  This  would  be  apostolic. 
To  assail  men  for  personal  reasons  would  be  an  immense 
fall  from  the  highest  position  from  which  the  apostle  wrote 
about  this  evil-doer  in  an  ancient  church.  But  to  make  it 
impossible  for  evil  men  to  ruin  churches  is  to  render  service 
to  God  and  men. 


82 


Ten  Years  in  Texas 
CONCERNING  CHURCH  GOVERNMENT. 


D 


R.  CHALMERS,  of  Scotland,  the  most  eminent  Pres- 
byterian of  his  day,  has  been  quoted  as  saying :  "The 
best  church  government  for  the  ignorant  is  the 
hierarchal.  The  best  for  people  advanced  well  in 
self-control  is  the  Presbyterian.  The  best  for  those  who 
have  attained  to  full  self-control  is  the  congregational.  Dr. 
Broadus  said :  "The  congregational  form  of  government  is 
the  best  possible  for  converted  people,  and  the  worst  possi- 
ble for  unconverted  people."  These  two  eminent  brethren 
saw  things  from  different  standpoints.  Dr.  Chalmers  had  a 
vein  of  philosophy  running  through  his  thinking.  Dr.  Broad- 
us put  the  whole  question  in  the  clear  light  of  Scripture. 
An  American  statesman — not  a  politician,  a  statesman — 
said :  "That  is  the  best  government  which  governs  the 
least  possible."  Here,  then,  are  three  sayings  concerning 
government.  The  Christian  Advocate,  after  referring  to 
our  recent  trouble  in  Texas,  says : 

"All  of  these  manifestations  of  strife  and  discord  grow 
out  of  the  fact  that  the  Baptist  church  has  adopted  a  sys- 
tem of  government  utterly  inadequate  to  meet  the  emergen- 
cies now  confronting  it.  It  is  at  the  mercy  of  a  few  of  its 
leaders,  who  are  a  law  unto  themselves.  We  therefore  see 
nothing  in  the  system  of  government  practiced  by  the  Bap- 
tist church  worthy  of  our  adoption.  The  condition  of  things 
brought  about  by  it  in  that  communion  is  utterly  impossible 
in  the  government  and  usage  of  the  Methodist  church.  If 
then  we  are  to  be  accused  by  our  neighbor  of  The  Standard 
of  'tyranny  in  the  concrete,'  we  prefer  to  permit  this  so- 
called  tyranny  to  abide  with  one  man,  around  whom  we  have 
placed  wholesome  restrictions,  rather  than  invest  it  in  an" 
incongruous  mob.  From  the  former  we  get  peace  and 
love  in  the  brotherhood ;  but  from  the  latter  our  unfortunate 
Baptist  brethren  get  strife,  contention  and  criminal  and  civil 

83 


BY  J.  B.  Gambrell,  D.  D. 

lawsuits.  In  view  of  these  things,  we  are  more  than  ever 
disposed  to  look  with  favor  upon  the  workings  of  our  ad- 
mirable system  of  law  and  order." 

Upon  this  it  is  pertinent  to  remark  that  peace,  valuable 
as  we  may  regard  it,  is  not  the  chief  end  of  man.  There 
is  more  peace  and  order  in  a  graveyard  than  any  other  place 
in  this  country.  And  many  churches  are  spiritual  grave- 
yards. Our  Lord  did  not  come  to  bring  peace,  but  a  sword. 
It  is  possible  to  pay  too  much  for  peace. 

All  of  this  brings  up  an  old  controversy,  which,  to  my 
thinking,  ought  to  be  settled  by  an  old  Book.  If  we  could 
understand  it,  God  has  saved  us  a  great  deal  of  thinking 
by  doing  the  thinking  for  us ;  doing  it  right,  of  course,  and 
giving  us  the  result  of  His  thoughts. 

As  between  the  congregational  form  of  government 
and  the  hierarchal,  or  to  come  at  once  to  the  plane  of  our 
good  neighbor,  the  Advocate,  between  the  government  of 
the  Baptists  and  the  Methodists,  I  am  ready  to  admit  at 
once  that  the  monarchical  form  of  government  is  just  the 
thing  for  an  unconverted  church  membership,  if  it  is  worth 
while  to  have  churches  made  up  that  way.  I  do  not  think, 
however,  it  is  worth  while  to  have  such  churches.  The 
New  Testament,  which  is  a  compendium  of  divine  thought 
on  these  questions,  about  which  men  think  so  much  and 
so  variantly,  does  not  contemplate  churches  made  up  of  the 
enemies  of  God  and  righteousness,  but  on  the  contrary,  it 
everywhere  contemplates  churches  composed  of  regenerated 
and  obedient  people,  though  not  perfect.  The  Advocate 
says :  "We  prefer  to  permit  this  so-called  tyranny  to  abide 
with  one  man,  around  whom  we  have  placed  wholesome 
restrictions,  rather  than  invest  it  in  an  incongruous  mob." 
If  the  people  composing  a  church  can  be  counted  an  "incon- 
gruous mob,"  why,  then,  certainly,  language  has  come  to  a 
bad  use.  Waiving  that,  however,  the  Advocate  likes  the 
monarchical  form  of  government  in  church  matters.     We 

84 


Ten  Years  in  Texas 

shall  not  quarrel  with  the  Advocate.  If  he  likes  to  live 
under  a  monarchical  government  in  religion,  then,  that  is 
the  thing  that  suits  him,  and  he  has  a  right  to  his  prefer- 
ence. Many  good  people  do  prefer  it.  However,  in  his 
judgment  in  this  matter  he  seriously  disagrees  with  high 
authorities,  as  witness  the  following  facts:  When  our 
Lord  was  teaching  on  this  very  question  of  troubles  He 
gave  directions  for  settling  them  after  a  spiritual  manner. 
The  offended  brother  must  go  to  his  brother,  and  if  he 
fails,  take  another  brother  with  him,  and  if  that  fail 
tell  it  to  the  church,  and  if  the  offending  brother 
will  not  hear  the  church,  then  his  is  to  cut  off. 
There  was  no  instruction  to  tell  it  to  "one  man"  hedged 
with  restrictions,  but  to  the  church.  Dr.  Rankin  can  find 
some  excellent  reading  in  the  18th  of  Matthew  on  this 
point,  all  which  will  go  to  show  that  Christ  had  more  regard 
to  the  church,  the  whole  congregation,  than  He  had  to  any 
"one  man,"  no  matter  how  hedged  about.  And  again,  when 
the  church  at  Corinth  was  in  disorder,  the  Apostle  Paul 
gave  some  important  instructions  as  to  how  they  were  to 
do.  He  did  not  send  these  instructions  to  "one  man"  with 
restrictions,  but  he  sent  them  to  the  church,  and  he  put  it 
on  the  church  to  purify  itself.  Paul  agreed  with  Jesus 
Christ  in  this.  Again,  in  his  third  letter,  John  tells  us  that 
he  wrote  to  the  church  about  certain  men,  who  were  to 
visit  the  church,  and  that  one,  Diotrephes — an  unsavory 
scamp  he  was,  who  loved  to  have  pre-eminence  among  the 
brethren — would  not  receive  them,  and  he  would  not  allow 
others  to  receive  them,  but  he  cast  those  who  would  re- 
ceive them  out  of  the  church.  John's  instructions  very  sig- 
nificantly avoided  any  reference  to  the  appointment  of  "one 
man"  to  take  charge  of  Diotrephes  and  the  unruly  members 
of  that  church.  This  shows  that  John  agreed  with  his  Mas- 
ter and  with  Paul  that  the  "one  man"  with  restrictions  was 
not  a  remedy  for  troubles  in  churches. 

85 


by  J.  B.  Gambrell,  D.  D. 

There  is  another  singular  illustration  of  the  variance 
of  the  apostolic  mind  from  the  line  of  thought  which  holds 
our  neighbor  to  his  monarchical  form  of  church  government. 
Paul  and  an  excellent  brother  started  out  on  a  missionary 
tour.  This  other  brother  had  a  nephew,  whom  he  desired 
to  take  along  with  him.  This  young  man  had  become  faint- 
hearted on  a  former  occasion,  and  quit  the  work,  going 
back  to  Jerusalem  to  his  mother.  Paul  did  not  agree  to  take 
him.  The  two  had  a  sharp  contention  about  it.  The  result 
of  it  was  they  separated.  Now,  if  Paul  and  Barnabas  and 
the  others  in  that  day  believed  in  this  "one  man"  with  re- 
strictions, they  would  have  had  him  somewhere,  and  this 
contention  between  the  two  missionary  workers  would  have 
gone  up  for  decision  by  some  hierarch,  and  the  two  brethren 
would  have  had  it  settled  for  them.  However,  there  seems 
to  have  been  a  great  lack  of  the  "one  man"  in  that  day, 
and  they  settled  it  by  parting,  just  as  Baptists  have  been 
doing,  more  or  less,  ever  since.  All  of  these  instances  are 
of  New  Testament  record,  and  will  make  excellent  reading 
for  Dr.  Rankin,  and  may  occupy  his  leisure  hours  with  prof- 
itable meditation. 

From  them  it  may  be  most  assuredly  gathered  that  God 
does  not  sanction  the  "one  man"  idea  in  the  church.  Obedi- 
ence to  the  Divine  Word  is  the  fundamental  doctrine  of  Bap- 
tists on  this,  as  on  all  other  questions,  and  so  we  do  not 
feel  under  any  great  burden  of  thought,  and  do  not  consider 
it  an  open  question  any  more  than  is  Christian  baptism, 
or  the  Lord's  Supper. 

We  repeat,  God  has  done  an  abundance  of  thinking 
for  us,  relieving  us  of  the  burden  of  it,  and  leaving  us  more 
time  to  obey. 

Still,  holding  fast  to  the  doctrine  of  obedience  as  a 
doctrine  never  to  be  waived  for  a  moment  in  the  face  of  any 
human  reasoning,  we  may,  nevertheless,  think  upon  the  ques- 
tion which  Dr.  Rankin  opens  up  as  a  practical  question 

86 


Ten'  Years  in  Texas 

among  men.  Indulging  in  some  meditations  on  the  general 
question,  I  would  say:  I  go  on  record  as  being  totally 
adverse  to  belonging  to  a  political  organization  in  any 
country  or  to  any  church  organization  that  cannot  have 
a  fuss.  Not  for  one  moment  would  this  writer  belong 
to  a  church  that  could  not  have  a  fuss.  Not  because  he 
likes  a  fuss,  but  he  likes  the  room  and  the  freedom  of 
thought  that  make  a  fuss  possible.  These  are  essential  to 
the  highest  development.  Any  one  can  see  at  a  glance  that 
the  Advocate's  doctrine,  applied  to  politics,  would  commit 
this  government  to  monarchy.  Politically,  this  writer  does 
not  want  monarchy  in  America,  and  religiously,  he  does 
not  want  monarchy  anywhere.  He  believes  more  in  all  the 
people  than  he  does  in  any  "one  man,"  with  all  the  restric- 
tions that  some  other  men  can  put  around  him. 

There  is  a  story  of  an  amateur  sailor,  who,  being  out 
on  the  water,  noticed  that  the  needle  of  the  compass  kept 
shaking  about.  He  had  an  idea  that  it  ought  to  point  di- 
rectly north,  and  not  move,  and,  as  the  needle  kept  swinging, 
he  became  dissatisfied  with  it,  took  up  the  top  of  the  box, 
made  wedges  and  chugged  it  in  on  each  side,  and  then,  with 
great  satisfaction,  said:  "Now,  I  reckon  you'll  stay  right." 
The  compass  was  better  if  the  needle  did  swing  than  it  was 
wedged  in  hard  and  fast.  The  truth  is,  the  easy  swing  of 
the  needle  gave  it  its  value. 

While  the  New  Testament  everywhere  lays  down  the 
qualifications  for  church  membership,  and  always  contem- 
plates a  converted  church  membership,  there  is  abundant 
evidence  that  some  unconverted  people  would  get  into  the 
church,  and  that  converted  people  would  not  be  altogether 
sanctified.  There  would,  therefore,  be  an  amount  of  the 
world  and  the  flesh  to  deal  with  in  churches.  Now,  the 
real  philosophy  of  self-governing  churches  is  that  by  a  free 
and  equal  exercise  of  all  privileges,  the  tendency  is  con- 
stantly toward  purification.     A  good  many  years  ago  I  saw 

87 


by  J.  B.  Gam br ELL,  D.  D. 

a  cartoon.  It  was  called  "Boiling  Politics."  There  was  a 
log  fire  out  doors,  and  a  number  of  large  kettles  placed 
along.  At  one  end  they  were  boiling  English  politics.  Queen 
Victoria,  with  a  cook  apron  on,  and  her  prime  minister  were 
doing  their  utmost  to  hold  the  top  on,  and  keep  everything 
in.  Next  was  German  politics.  The  old  Emperor  William 
and  Bismark,  with  grimaces  and  contortions  of  counte- 
nance, were  doing  their  best  to  hold  the  lid  of  the  pot  down, 
and  so  all  along.  But,  underneath  the  edge  of  the  lids  of  the 
pots,  was  an  overflow  spurting  out.  At  the  remote  end 
of  the  log  fire  was  "Uncle  Sam"  boiling  his  politics.  He 
was  sitting  down  with  one  thumb  in  the  arm  hole  of  his 
vest,  with  a  pleasing  smile  on  his  countenance.  The  pot 
was  boiling  and  all  the  scum  rolling  off  at  the  top.  There 
was  no  lid  on  it  at  all. 

We  hope  the  Advocate  will  see  the  point.  Baptists  have 
always  had  fusses.  We  are  going  to  have  more.  We  com- 
menced with  them  nearly  1900  years  ago.  Had  them  in 
the  apostolic  times.  Peter  and  Paul  differed,  Paul  and 
Barnabas.  Diotrephes  cut  up  shines  in  the  church  of  which 
he  was  a  member.  The  church  at  Corinth  got  all  torn  up. 
Just  as  long  as  we  are  in  the  world,  and  especially  as  long 
as  some  of  the  world  gets  into  the  churches,  the  pot  will 
boil  and  the  scum  will  go  over  the  top.  Everybody  will 
see  it,  and  some  will  make  remarks  about  it. 

I  would  not  be  unkind,  but,  with  all  the  holding  down 
of  the  lid  of  the  Methodist  kettle,  there  was  something  that 
smelt  decidedly  not  very  good  spurted  out  from  under  the 
edges  at  Nashville  not  long  ago,  and  if  I  read  the  papers 
right,  good  Methodists  are  sneezing  all  over  the  country. 
We  are  glad  to  see  how  generally  Baptists  vindicated  the 
Methodists  in  a  trouble  that  hurt  Christianity  in  general, 
but  one  which  in  n©  way  dishonors  that  great  communion. 

Of  course  it  is  painful.  Some  things  have  happened  in 
Texas  in  recent  years  that  are  painful;  but  they  are  very 

88 


Ten  Years  in  Texas 

healthful  all  the  same.  A  great  many  doctors  make  the  mis- 
take of  supposing  that  symptoms  are  diseases.  Whoever 
saw  a  man  writhing  in  pain  that  did  not  feel  that  it  is  a  great 
pity  that  a  human  body  was  not  made  that  could  not  be 
sick.  Dr.  Rankin,  did  you  ever  have  the  toothache?  If 
you  ever  did  for  one  half  hour  you,  undoubtedly,  thought 
of  the  mistake  that  was  made  in  putting  a  nerve  in  a  tooth. 
No.  Really  it  was  not  a  mistake,  and  the  ache  was  only  the 
warning  which  nature  gave  of  encroaching  and  destructive 
disease.  The  capacity  to  suffer  is  the  result  of  having 
nerves,  but  a  nerveless  body  is  a  dead  body. 

Beside  the  purifying  effect  of  commotions  among  a 
great,  self-governing  people,  there  is  another,  a  decided 
gain.  It  is  the  capacity  to  die  and  get  out  of  the  way.  One 
of  the  strongest  points  about  a  New  Testament  church  is, 
that  if  it  gets  too  much  wrong,  it  dies,  and  when  it  dies 
it  falls  down  and  gets  out  of  the  way.  It  disorganizes. 
The  great  law  of  the  Almighty  Creator,  running  through 
all  His  works,  is  that  disintegration  follows  death.  Two 
forces  struggle  in  every  human  body,  even  the  healthiest. 
One  is  constructive,  the  other  destructive.  When  the  con- 
structive forces  are  clearly  in  the  ascendant,  there  is  health. 
As  the  destructive  forces  encroach  more  and  more,  there  is 
a  lessening  of  health,  and  symptoms  of  sickness.  When  the 
destructive  forces  get  in  the  lead  a  good  time,  the  vital 
forces  are  consumed  and  there  is  death.  The  constructive 
forces  work  in  two  ways;  first,  constantly  throwing  off 
effete  and  bad  matter  by  the  free  action  of  all  the  functions 
of  the  body;  and,  secondly,  by  restoring  wasted  tissues 
with  new  matter.  That  is  precisely  what  comes  to  a  free- 
acting,  self-governing  body  of  Christ,  otherwise  speaking, 
a  Baptist  church. 

It  would  be  an  awfully  unhandy  thing  if  we  could  not 
get  rid  of  dead  people ;  if,  by  some  sort  of  mechanism,  they 
could  go  on  after  they  were  dead,  and  we  had  to  meet  them 

89 


by  J.  B.  Gamijrjcll.  D.   D. 

in  the  stores  and  on  the  streets  and  on  the  railroads  and 
everywhere,  running  by  a  mechanism  controlled  by  "one 
man"  somehow.  Now,  it  is  the  glory  of  the  New  Testa- 
ment churches  that  they  can  die,  and  when  they  die  they 
can  disintegrate,  go  to  pieces,  and  leave  room  for  somebody 
else.  There  is  no  mechanism,  there  is  no  hierarchy  by 
which  they  can  be  held  together  after  all  spiritual  life  is  gone 
out  of  them.  It  is  the  most  appalling  fact  in  all  Christendom 
to-day  that  church  governments  hold  great  bodies  of  people 
together  without  any  reference  to  their  spiritual  power 
or  life.  They  are  so  hedged  about,  and  so  articulated  that, 
though  they  are  dead,  yet  the  "one  man"  can  parade  the 
whole  thing  as  a  master  hand  can  manipulate  a  whole  bench 
of  dummies.  Upon  the  whole,  I  am  fully  persuaded  that 
the  divine  thinking  upon  this  subject  is  right. 

As  to  reference  to  troubles  among  the  Baptists  in  Tex- 
as, they  are  not  the  signs  of  death,  but  of  life.  Let  the 
editor  of  the  Advocate  see  what  was  done  toward  missions 
and  education  last  year.  I  will  send  him  a  Texas  Baptist 
Annual,  and  he  will  find  good  reading  in  that,  as  well  as  in 
the  New  Testament.  And  let  him  particularly  note  this: 
That  the  great  Convention  which  met  in  Dallas,  which  might 
have  looked  to  him  like  an  "incongruous  mob,"  nevertheless, 
had  its  own  affairs  well  in  hand.  There  were  messengers 
freely  elected  by  the  free  churches  of  Jesus  Christ,  from  over 
a  thousand  churches  in  Texas,  and  74  associations.  And 
when  they  came  to  Dallas,  having  given  over  $100,000  as 
their  free-will  offering  to  God  for  the  advancement  of  His 
cause,  they  were  abundantly  able  to  take  care  of  a  turbulent 
faction.  Didn't  you  observe  how  it  was  done,  Doctor?  The 
faction  was  noisy.  I  will  admit  it.  It  was  not  an  edifying 
spectacle,  but,  looking  away  from  the  faction  to  the  solid, 
great  mass  of  men  and  women,  upholding  the  cause  of 
Christ,  how  handsomely  and  easily,  under  a  free  govern- 
ment, we  disposed  of  the  faction !    If  I  were  the  Archbishop 

00 


Ten  Years  in  Texas 

of  Canterbury  I  could  admire  as  fine  a  thing  as  was  done  by 
our  General  Convention  in  the  interest  of  order.  It  was  a 
great  triumph  of  democracy  in  religion.  A  man  who  could 
not  admire  the  massive  strength  of  that  great,  intelligent 
democratic  majority  in  dealing  with  an  obstreperous  fac- 
tion has  not  a  good  eye  for  a  great  thing. 

The  question  is  entrancing.  The  further  I  get  into  it 
the  more  interesting  it  is,  but  the  article  is  growing  long 
and  I  must  turn  toward  a  conclusion.    * 

The  Doctor  is  evidently  mistaken  in  this:  "All  of 
these  manifestations  of  strife  and  discord  grow  out  of  the 
fact  that  the  Baptist  church  has  adopted  a  system  of  gov- 
ernment utterly  inadequate  to  meet  the  exigences  now  con- 
fronting it."  In  the  first  place  we  never  adopted  this  sys- 
tem of  government.  It  was  given  to  us  by  the  Master  before 
He  ascended  to  glory,  and  confirmed  to  us  by  the  apostles, 
and  we  have  always  had  it.  In  the  next  place  the  system  of 
government  is  not  the  cause  of  the  strife  at  all.  It  is  an 
alien  and  irreligious  element  that  has  been  worked  into  the 
cause,  just  as  Diotrephes  got  himself  into  one  of  the  apos- 
tolic churches  and  made  trouble.  It  may  be,  and  always 
will  be,  difficult  to  keep  bad  men  out  of  the  house  of  God, 
but  subjection  to  "one  man"  is  not  the  remedy.  The  rem- 
edy is  that  which  the  Scriptures  give. 

In  the  next  place  the  Baptists  are  not  only  equal  to  the 
trouble,  but  the  trouble  is  uniting  us.  I  feel  sure  the  editor 
of  the  Advocate  will  accept  all  these  remarks  in  the  kindly 
spirit  in  which  they  are  made.  All  of  us,  whether  we  be- 
lieve in  monarchy  in  the  kingdom  or  democracy,  need  to 
lay  it  to  heart  that  it  is  not  churches  nor  church  govern- 
ment that  can  make  good  men.  Divine  grace  alone  is  equal 
to  that.  This  writer  does  not  agree  with  Dr.  Rankin,  nor 
the  Methodist  church  in  its  government,  but  he  bears  record 
to  the  magnificent  spirit  of  the  ministry  of  that  great  denom- 
ination, with  which  he  has  been  permitted  to  labor  in  many 

9i 


by  J.  B.  Gambrell,  D.  D. 

ways  for  the  advancement  of  onr  common  cause.  They  are 
men  of  God,  consecrated  to  the  highest  purposes  of  Christ- 
ian manhood,  and  I  should  utterly  despise  myself  if  I  depre- 
ciated them  on  account  of  troubles  incident  to  all  life.  I 
shall  always  be  ready  to  lend  a  brotherly  hand  in  helping 
them  to  a  higher  and  better  standpoint  as  to  some  points 
of  polity  and  doctrine,  but,  for  their  zeal  and  devotion  to 
what  they  see  to  be  the  truth,  I  have  nothing  but  un- 
stinted admiration. 

And  this  leads  me  to  a  closing  remark.  There  are  broad 
planes  of  common  ground  upon  which  all  denominations 
stand.  No  Methodist  preacher  can  be  hurt  in  his  character 
and  standing  without  a  shadow  being  thrown  upon  the 
ministry  of  all  denominations.  No  great  shame  can  be  put 
upon  the  Presbyterian  denomination  that  will  not  reflect,  in 
the  common  mind,  upon  Christianity  in  general.  I  have  no 
sympathy  with  the  men  in  the  Presbyterian  denomination 
who  have,  here  and  there,  at  different  times,  broken  asunder 
the  cords  of  fellowship  by  introducing  doctrines  and  prac- 
tices into  that  fellowship  contrary  to  the  standards  held  by 
them.  I  do  not  believe  in  the  oligarchical  or  monarchical  form 
of  government  of  the  Methodist  denomination,  but  I  do  not 
have  the  slightest  respect  for  any  Methodist  preacher  who, 
attempting  to  hold  fellowship  with  that  great  denomination, 
makes  himself  an  occasion  of  strife.  If  he  does  not  believe 
with  them,  there  is  but  one  honorable  thing  for  him  to  do, 
and  that  is  to  get  out.  And  so  as  to  the  Catholics.  A  man 
who  is  a  Catholic,  and  has  taken  on  himself  the  vows  of  the 
Catholic  church,  is  in  honor  bound,  on  the  great  principles 
which  govern  men  in  their  dealings  with  each  other,  to  up- 
hold the  government  of  that  church,  and  the  order  of  that 
church  as  long  as  he  shares  its  fellowship.  If,  in  conscience, 
he  cannot  do  that  there  is  a  remedy,  and  that  remedy  is  for 
him  to  get  out  and  go  where  he  belongs.  If  Dr.  Rankin 
can  see  the  appropriateness  of  these  remarks,  and  will  apply 

92 


Tkn  Years  in  Texas 

them  to  the  Baptist  situation  in  Texas,  at  least  on  that  great 
common  ground  of  Christianity,  he  and  I  can  stand  side 
by  side. 


D 


DECISIVE  BATTLES  IN  HUMAN  LIFE. 

F  ONE  is  to  worry  with  an  enemy  on  to  exhaustion 
or  till  one  or  the  other  is  driven  from  the  field,  it 
is  very  desirable  to  seek  the  earliest  advantage  and 
force  a  decisive  battle.  This  will  hasten  peace  and 
bring  on  the  era  of  readjustment.  Long  wearing  wars  are 
followed  always  by  a  train  of  evil  influences.  They  debili- 
tate nations  and  through  continued  disorder  make  the  evil 
results  chronic.  One  great  battle  would  have  been  vastly 
better  for  our  country  than  the  four  years  of  the  Civil  war. 
The  day  that  saw  Waterloo's  bloody  fray  was  the  best  day 
Europe  had  seen  since  the  rising  of  Napoleon's  tragic  star. 
The  plan  of  progress  is  by  epochs.  These  usually  open 
and  close  by  decisive  battles,  and  this  is  true  in  the  physical, 
mental  and  spiritual  world  all  alike.  Growth  is  by  stages. 
The  general  truth  here  discussed  is  capable  of  almost  end- 
less illustration  and  application.  It  invites  thought  in  all  its 
phases;  but  it  is  the  purpose  of  this  article  to  discuss  de- 
cisive spiritual  battles.  Paul  looked  on  his  life  as  a  war. 
He  had  fought  a  good  fight.  He  said  at  the  end  of  it  in  the 
progress  of  his  fighting  he  had  faced  nearly  every  conceiv- 
able foe.  His  fighting  was  all  on  one  plan.  He  faced  his 
enemy  without  faltering  and  had  it  out.  He  never  went  out 
of  his  way  to  seek  a  conflict.  He  was  prudent  and  exceed- 
ingly careful  to  avoid  foolish  questions,  old  wives'  fables 
and  the  like ;  but  when  a  great  moral  question  was  raised  he 
met  it  in  a  decisive  spirit  and  settled  it. 

93 


by  J.  B.  Gambrell,  D.  D. 

Paul's  first  great  spiritual  battle  was  fought  on  the  road 
to  Damascus.  The  light  shone  round  about  him,  and 
brightest  of  all  in  his  heart.  He  had  believed  Jesus  an  im- 
poster.  He  was  honest  in  persecuting  the  saints.  There  in 
the  road,  surrounded  by  his  escort,  he  was  called  on  to  set- 
tle the  greatest  question  of  his  or  any  man's  life.  If  Jesus 
was  the  Christ  of  God  his  course  was  wicked  beyond  words. 
He  must  stop  there  and  then,  yea  more,  he  must  turn  his 
back  on  all  he  had  loved  and  gloried  in,  on  his  old  religion, 
his  position,  his  honor,  his  worldly  hopes,  his  kindred — 
everything.  Was  there  ever  a  more  momentous  time  in  a 
human  life?  The  stress  was  unspeakable.  The  first  and 
greatest  battle  in  one  of  the  greatest  human  lives  ever  lived 
on  earth  was  there  fought  and  righteousness  won  the  field. 
The  young  man  saw  it  all,  and  conferred  not — did  not  even 
confer  with  flesh  and  blood — but  from  that  hour  for  him  to 
live  was  Christ.  There  was  never  any  vacillation,  nor  halt- 
ing till  the  Roman  ax  put  a  period  to  his  earthly  life. 

The  hour  of  conversion  is  the  most  important  battle 
hour  in  any  life.  Some  seem  born  into  the  kingdom  feebly, 
amid  doubts  and  fears,  from  which  they  never  escape.  Life 
is  a  long  continued  skirmish  or  running  fight  between  the 
divine  and  the  earthly  life.  Year  in  and  year  out  this  con- 
flict goes  on.  The  life  is  a  border  life,  attended  with  the  old- 
time  border  experiences  of  foray  and  never-ceasing  strife. 

Christians  of  this  type  are  ever  unhappy  and  never 
very  useful.  They  are  the  pastor's  care,  not  his  helpers. 
They  never  settled  the  questions  of  life  by  any  rule.  They 
shift  this  way  and  that,  now  a  little  better,  now  not  so  good, 
as  the  winds  blow.  Their  enemies  hover  about  them  con- 
stantly. Sometimes  the  devil  tempts  them,  and  sometimes 
they  tempt  the  devil.  They  are  ever  unsettled  as  to  the  sim- 
plest matters  of  duty.  They  are  irrevocably  committed  to 
nothing  because  they  have  never  fought  selfishness  and 
worldliness  on  a  principle  and  won  the  field. 

94 


Ten  Years  in  Texas 

Such  unhappy  souls  ought  to  have  it  out  on  the  one 
point  of  duty.  Let  any  one  once  fight  his  way  to  the  top  of 
the  hill  duty  and  plant  himself  there  and  all  the  other  bat- 
tles of  life  will  be  easy  in  comparison.  Really  duty  is  the 
supreme  human  word.  It  is  the  strongest  word  in  the  lan- 
guage. Once  the  heart  and  mind  end  all  debates  with  con- 
flicting passions  and  persuasions  by  settling  down  to  ac- 
cept duty,  as  it  appears  from  time  to  time,  as  the  rule  of 
life,  then  the  sublimest  epoch  of  that  life  opens.  Here  is 
the  weakness  of  multitudes  of  Christian  lives.  They  are  not 
formed  on  duty  as  the  guiding  principle  of  life.  They  skir- 
mish with  the  devil  around  this  great  center  on  every  sep- 
arate thing  that  comes  up.  Now  it  is  a  fight  over  the  the- 
ater, now  over  the  ballroom,  now  over  some  form  of  Sunday 
desecration.  It  is  an  endless  skirmish;  but  no  decisive  vic- 
tory. Let  the  fight  be  on  the  one  great  including  issue,  fidel- 
ity to  Christ,  and  when  the  victory  is  won  all  the  after  life 
will  be  better  and  easier. 

I  feel  to  stress  this  point.  Reader,  are  you  committed 
to  do  your  duty  to  Christ?  If  you  say  yes,  then  what,  if 
that  means  going  far  hence  into  the  darkness  of  heathen- 
ism? What,  young  man,  if  it  means  putting  aside  all  your 
plans  to  preach  the  Word?  What,  brother  preacher,  if  it 
means  a  life  spent  among  the  poor  and  ignorant?  Let  the 
principle  of  your  life  be  settled,  and  your  life  formed  on 
duty,  no  matter  where  duty  leads.  This  will  make  a  great 
life,  blessed  of  God,  and  felt  for  good  by  men.  If  you  have 
not  yet  settled  down  on  the  principle  of  fidelity  to  Christ  ir- 
revocably you  have  in  your  life  an  undoing  element  of 
weakness.  Fight  one  great  battle  with  self  on  this  point. 
Do  not  stop  till  you  have  gained  the  victory  and  when  you 
have  won  the  battle  you  will  find  that  your  life  has  taken 
on  strength  and  beauty. 

In  the  course  of  life  we  must  fight  battles  to  win  an 
open  field  of  action  in  different  directions.     Paul  came  into 

95 


BY  J.  B.  Gambrell,  D.  D. 

the  apostolic  college  under  great  disadvantages,  as  things 
go  among  men.  He  could  never  forget  that  he  had  been  a 
persecutor  and  the  others  would  not  likely  forget  it.  He 
had  had  none  of  the  advantages  of  the  others  in  personal 
associations  with  the  Master  in  his  early  life.  He  felt  this, 
for  he  counted  himself  an  apostle  born  out  of  due  season. 
Yet  it  fell  to  his  lot  to  withstand  Peter  under  circumstances 
of  peculiar  trial.  The  scene  of  a  memorable  conflict  was 
Antioch.  The  church  was  deeply  affected  with  Judaistic 
heresies,  brought  in  sideways,  under  the  color  of  reverence 
for  divine  institutions.  The  perverts,  after  their  sort,  were 
noisy  and  proscriptive.  Peter,  the  movable  cobble  stone, 
true  to  his  name,  was  carried  away  by  the  Judaizers.  Bar- 
nabas, devout,  tender-hearted,  went  with  Peter  and  the  rest, 
and  everything  was  going  wrong,  when  Paul  came  on  the 
scene.  An  hour  of  vacillation  on  Paul's  part  and  this  great 
center  of  Gentile  evangelization  will  slump  into  Judaism. 
There  is  a  right  and  a  wrong  side  to  the  business  and  Paul 
knows  which  is  which.  He  does  not  mince  matters.  He 
does  not  seek  to  evade  the  issue.  The  questions  involved 
go  to  the  heart  of  Christianity.  Paul  forced  a  decisive  battle 
by  confronting  Peter  before  the  whole  company  and  told 
him  to  the  face  the  truth  of  the  business.  The  victory  was 
decisive.  Paul,  from  that  day  onward,  with  Antioch  back  of 
him,  became  the  central  figure  of  the  Christian  age,  because 
he  was  the  fittest  man  to  lead. 

Many  a  pastor,  especially  in  troublous  times  such-  as  we 
have  had  in  Texas  in  recent  years,  suffers  irretrievable  de- 
feat the  first  month  he  serves  the  church.  There  is  a  silent 
fight  of  forces,  and  the  outcome  is  the  victory  of  a  faction, 
or,  perchance,  the  church  itself  in  a  low  and  worldly  condi- 
tion, over  the  pastor.  He  succumbs  to  bad  influences  and 
on  to  the  end  is  a  weak  appendage  to  a  lifeless  body.  Tem- 
porizing with  evil  is  an  undoing  thing  for  pastor  and  people. 
Unless  a  preacher  can  command  himself  to  boldly  speak  the 

96 


Ten  Years  in  Texas 

truth  in  love,  he  is  whipped.    Better  meet  an  issue  like  Paul 
met  the  issues  of  his  day  and  fight  the  battle  to  a  finish. 

Before  closing  this  article  I  feel  pressed  to  apply  the 
principle  here  discussed  to  a  matter  which  gives  endless 
trouble  to  the  churches  in  these  latter  days.  The  money 
question  is  an  open  question  with  most  Christians,  and  prac- 
tically all  the  churches.  Giving  is  a  matter  of  sentiment  or 
preference.  Whether  to  give,  how  to  give,  how  much  to 
give,  are  questions  around  which  people  and  churches  skir- 
mish continually.  Only  now  and  then  do  we  find  a  man 
who  has  fought  the  battle  to  a  finish.  Giving  must  be  put  in 
the  order  of  scripture  doctrine,  and  not  human  feeling  or 
preference.  Just  as  long  as  we  skirmish  around  the  ques- 
tion we  will  be  weak  and  every  interest  of  Zion  will  suffer. 
What  is  needed  in  every  Christian  heart  and  every  church 
is  a  scriptural  settlement.  Let  a  man  settle  it  for  good  and 
alL  that  he  must  work  and  make  money ;  that  he  must  give 
regularly ;  that  he  must  give  proportionately ;  that  is  a  fixed 
part  of  what  he  receives,  and  then  he  has  settled  a  long  line 
of  troublesome  questions  all  at  once.  If  he  wins  a  decisive 
victory  on  the  money  question  he  will  never  again  find  it 
hard  to  give,  and  he  will  never  get  far  from 
God  in  his  business.  We  need  to  force  the  fighting  on  the 
money  question  till  the  lost  ground  is  all  retaken  and  the  old 
scriptural  landmarks  reset. 

The  sum  of  all  this  article  is  that  in  dealing  with  the 
issues  of  life  it  is  both  wise  and  loving  to  grapple  them  with 
such  strength  and  purpose  as  will  settle  them,  leaving  us 
free  to  go  forward  with  added  courage  and  less  hindrance. 

97 


BY  J.  B.  Gambrell,  D.  D. 
GRASSHOPPERS  AND  GIANTS. 

BHE  Israelites  had,  through  a  series  of  the  most  won- 
derful providential  interventions,  reached  the  bor- 
ders of  the  promised  land.  Toward  this  promised 
land  their  thoughts  had  been  directed  in  the  infancy 
of  the  nation  when  it  was  only  a  family.  They  had  cher- 
ished the  hope  of  the  goodly  country  through  the  centuries 
of  Egyptian  bondage.  Marvellously  had  God  redeemed 
them  from  their  task-masters,  and  marvellously  had  He  led 
them  across  the  sea  and  fed  them  in  the  wilderness  and 
brought  them  now  to  the  realization  of  their  hopes. 

Camping  on  the  borders  of  the  promised  land,  Moses, 
for  prudential  reasons,  sent  twelve  men,  one  from  each  of 
the  tribes,  to  spy  out  the  land.  They  were  to  go  through  it, 
and  report  back  what  kind  of  a  country,  what  kind  of  people, 
and  whether  they  lived  in  tents  or  in  walled  cities.  After 
forty  days  these  twelve  scouts  returned,  ten  of  them  whipped 
completely.  They  made  their  report,  said  it  was  a  good 
country,  but  proceeded  at  once  to  say,  also,  that  it  was  a 
country  that  ate  up  the  inhabitants  thereof,  and,  in  the  same 
breath,  declared  that  it  was  inhabited  by  great  giants.  They 
concluded  their  report  by  saying  that  they  were,  in  their 
own  eyes,  among  the  inhabitants  of  that  country,  as  grass- 
hoppers, and  they  were  so  in  the  eyes  of  the  giants. 

This  report  greatly  disturbed  the  people.  They  wept 
and  wailed  all  night,  and,  finally,  determined  on  making  them 
promises  which  they  had  cherished,  forgot  everything  but  an 
considered  great  danger,  they  forgot  all  the  mercies  of 
God,  and  all  His  mighty  dealings  with  them,  and  forgot  the 
a  captain  and  go  back  to  Egypt.  In  the  face  of  what  they 
impending  danger,  so  mightily  did  the  word  of  these  ten 
men  affect  the  multitude.  Two  of  them  brought  another 
report.  They  saw  the  same  people  the  ten  saw,  they  saw 
the  walled  cities;  but  they  came  back  to  say  to  the  peo- 

98 


Ten  Years  in  Texas 

pie  that  it  was  an  exceedingly  good  country,  and  that  it 
flowed  with  milk  and  honey;  that  they  were  able  to  take  it, 
and  they  ought  to  go  at  once  and  take  possession ;  and  that, 
instead  of  this  array  of  giants  being  against  them,  they  would 
be  bread  for  them.  They  did  not  prevail,  however,  with  the 
multitude,  for  the  people  were  genuinely  whipped  by  the 
discouragers,  and  could  not  get  themselves  to  think  of  the 
whole  company  of  Israel  as  anything  above  grasshoppers. 
The  divine  record  tells  us  what  happened.  Every  one  of 
them  fell  in  the  wilderness,  and  only  the  two  faithful  spies 
entered  the  promised  land  forty  years  later. 

How  apt  and  powerful  is  this  teaching  when  applied 
to  Christians  in  our  time !  What  a  vast  multitude  of  grass- 
hopper Christians  we  have !  Whole  churches  of  them,  sur- 
rounded by  the  long-necked  Anaks  of  the  world,  and  intimi- 
dated until  all  their  courage  oozes  out  at  their  shoes.  As 
God  utterly  discarded  the  cowardly  Israelites,  so  from  that 
day  to  this,  He  has  utterly  discarded  people  without  hope 
and  without  courage.  Never  in  the  history  of  God's  deal- 
ing with  His  people  has  He  done  anything  with  cowards. 
On  one  occasion,  when  all  Israel  was  whipped  out,  God 
used  one  courageous  woman  to  deliver  His  people,  but  He 
would  do  nothing  with  men  who  have  no  courage. 

Spiritual  cowardice  is  not  only  weakness,  but  it  is 
wickedness.  No  one  has  a  right  to  be  a  spiritual  coward. 
These  ten  spies,  and  with  them  the  great  multitude,  quaked 
and  trembled  because  they  put  God  out  of  their  calculations. 
They  saw  strong  men  and  walled  cities,  but  they  did  not  see 
God.  Joshua  and  Caleb  saw  strong  men  and  walled  cities, 
but,  over  them  all,  they  saw  God.  They  knew  that  what- 
ever was  necessary  to  take  possession  of  the  land  would  be 
done  through  the  power  of  God,  and  their  faith  was  justi- 
fied later  when  the  walls  of  Jericho  fell  down  by  divine  in- 
terposition.  Spiritual  cowardice  has  for  its  tap-root  infideli- 
ty and  a  disregard  of  the  divine  power.     People  who  think 

99 


BY  J.  B.  Gambrell,  D.  D. 

they  can  do  noting,  can  do  nothing  because  they  cut  them- 
selves off  from  the  sources  of  strength.  The  word  of  faith 
is:  "All  things  are  possible."  The  strong  point  of  faith 
is  that  it  connects  itself  and  connects  the  worker  with  the 
infinite  power  that  can  find  no  difficulties.  We  need  to  un- 
derstand that  all  successful  Christian  work  is  the  work  of 
God,  through  His  people,  and  that  there  can  be  no  difficul- 
ties with  God.  He  can  take  a  worm  and  whip  down  a 
mountain.  He  could  part  the  sea.  He  could  shake  down 
the  walls  of  Jericho  without  the  interposition  of  a  human 
hand.  The  reason  everything  is  possible  to  faith  is  because 
faith  takes  hold  upon  God.  The  ten  did  not  see  that,  and 
they  misled  the  multitude. 

Let  me  throw  in  this  observation.  These  ten  whipped 
leaders  set  the  pace  for  all  their  tribe,  from  that  day  to  this. 
In  a  single  breath  they  said  the  land  ate  up  the  inhabitants, 
and  yet  reported  the  land  full  of  great  giants.  Discouragers 
don't  need  to  be  consistent.  A  discourager  only  needs  a 
voice  and  an  unbelieving  heart,  and  somebody  to  hear  him, 
to  get  in  his  work.  He  can  say  things  on  opposite  sides, 
in  the  same  breath,  and  go  right  on  with  his  work.  The  ten 
tribes  represented  by  the  ten  spies  are  well  scattered  out 
through  the  world,  and  we  must  have  a  good  share  of  them 
in  Texas. 

It  is  worthy  of  note,  also,  that  the  giants  did  not  come 
to  consider  the  ten  spies  as  grasshoppers  until  the  spies  had 
taken  that  view  of  themselves.  It  may  be,  indeed,  doubted 
whether  the  inhabitants  of  the  land  ^ver  did  think  it,  be- 
cause, possibly,  they  did  not  know  how  utterly  whipped  out 
and  done  for  these  men  were.  But  this  truth  remains: 
Whenever  a  Christian  man,  or  a  church,  comes  to  feel  that 
he  or  they  are  grasshoppers,  then  the  giants  of  this  world 
will  not  think  of  them  any  better  than  they  think  of  them- 
selves.   If  a  church  takes  a  mean,  low  view  of  itself,  in  any 

ioo 


Ten  Years  in  Texas 

community,  the  community  will  take  the  same  view,  and  the 
community  will  be  right.  What  is  a  church  of  grasshoppers 
worth  ? 

These  ten  men  had  at  least  the  aptitude  for  characteriz- 
ing themselves.  A  grasshopper  is  a  very  insignificant  insect, 
very  uncertain  in  his  movements,  capacitated,  in  great  num- 
bers, to  eat  up  a  country,  but  not  to  build  anything.  A  mil- 
lion grasshoppers  will  add  nothing  to  the  world,  and,  withal, 
you  can't  count  on  them  as  to  their  movements  or  anything 
else.  They  go  zig-zag,  and  are  about  as  likely  to  hop  one 
way  as  another,  and  to  light  one  place  as  another.  A  church 
of  grasshoppers,  a  denomination  of  grasshoppers,  may  do 
to  count  as  to  numbers,  but  that  is  all. 

Let  us  turn  to  think  a  moment  about  William  Carey, 
standing,  a  young  man,  in  lowly  position,  uneducated  ac- 
cording to  the  standards  of  his  time,  in  the  Nottingham 
Association  in  England,  with  men  of  great  repute  in  his 
presence,  and  propounding  to  them  a  proposition  so  far  be- 
yond their  thoughts  that  they  regarded  him  as  beside  him- 
self. Yet  undismayed  he  stood  there  to  preach  his  great 
sermon  on  undertaking  great  things  for  God  and  expecting 
great  things  from  God.  He  was  not  a  grasshopper,  but 
a  mighty  man  of  valor,  and  God  has  honored  his  courage 
to  bless  the  world. 

There  are  two  churches  in  this  state  which  serve  to  il- 
lustrate another  point.  Each  had  gotten  down  so  low  in  the 
thinking  of  the  members  that  they  could  not  meet  the  cur- 
rent expenses  of  the  church  on  the  most  economical  basis. 
One  could  not  raise  a  trifling  church  debt.  The  other  could 
not  raise  enough  money  to  pay  insurance  on  an  out-of-date 
wooden  meeting-house  in  a  growing  city.  They  were,  in 
their  own  eyes,  as  grasshoppers,  and  the  difficulties  around 
them  everywhere  were  giants.  In  the  Providence  of  God 
both  of  these  meeting-houses  were  burned.  And  now,  the 
point  is,  God  can  make  men  and  women  out  of  grasshoppers. 

IOI 


by  J.  B.  Gambrexl,  D.  D. 

In  the  light  of  these  two  fires  God  converted  two  congrega- 
tions of  grasshoppers  into  men  and  women  of  valor.  Each 
one  erected  a  beautiful  meeting-house  last  year,  and  greatly 
increased  its  work  in  every  direction,  all  because  of  the 
wonderful  transformation  from  grasshopper  to  hero. 

There  are  a  great  many  grasshoppers  in  the  pulpits; 
men  who  walk  around  about  their  churches,  and  into  the 
churches,  and  up  into  the  pulpit,  feeling  in  their  hearts  that 
they  can  do  nothing  at  all.  Here  are  these  other  big 
churches  in  town,  here  are  the  colonels  and  the  bankers  and 
the  railroad  men,  and  here  are  the  powerful  combinations 
of  evil,  the  saloons,  the  gambling  places,  and  here  is  worldli- 
ness  stalking  abroad  in  the  church,  and  the  preacher  stands 
up  before  his  people  utterly  whipped.  He  feels,  in  his  heart, 
as  if  he  were  no  more  than  a  grasshopper,  surrounded  by 
giants.  One  of  two  things  will  happen  with  him.  He  will 
drop  through  a  crack  in  the  floor  some  day,  and  nobody  will 
know  what  went  with  him,  or  else  a  new  spirit  will  come 
on  him,  and  he  will  tower  above  the  heads  of  the  giants, 
and  God  will  conquer  the  situation  through  him.  If  a 
preacher  feels  intimidated  and  whipped,  either  he  must  get 
out  of  that  by  a  firm  grip  on  the  Almighty  through  faith, 
or  else  he  must  get  out  of  his  place  and  let  a  man  come.  A 
grasshopper  is  nobody  to  lead  a  congregation  of  God's 
people,  and  he  will  not  do  it. 

We  have  200,000  Baptists  in  Texas.  O,  there  are  so 
many  of  them  grasshoppers !  So  many  churches  that  want 
to  depend  on  boards  to  help  them !  So  many  men  cannot 
do  anything  unless  they  are  backed  up  all  around !  So  many 
men  and  women  in  the  churches  who  scarcely  can  get  them- 
selves to  the  meeting-house,  and  are  just  nobodies,  to  be 
carried  along  by  those  who  are  trying  to  do  something !  If 
the  Spirit  of  Almighty  God  would  come  on  these  200,000 
and  transform  every  grasshopper  into  a  hero  of  faith  then 
would  the  very  earth  be  shaken  by  the  divine  power  through 

102 


Ten  Years  in  Texas 

God's  people.  Wherever  there  are  men  to  pray  and  men  to 
believe  and  men  to  work,  no  matter  how  few,  nor  how  weak, 
if  they  have  come  to  touch  the  Divine  Hand,  they  may  be  an 
irresistible  force. 

Brother,  what  are  you?  Are  you  a  grasshopper,  or  a 
man?  What  sort  of  a  church  is  yours,  a  church  of  grass- 
hoppers or  a  church  of  heroes  of  the  faith  ?  It  may  be  either, 
and,  according  as  it  is  one  or  the  other,  will  it  be  determined 
whether  there  shall  be  growth  or  declension. 


103 


s 


BY  J.  B.  Gambrell,  D.  D. 

SAINTS  AND  ANGELS. 

OME  weeks  ago  there  was  reprinted  in  The  Stand- 
ard an  article  in  which  there  is  an  exclamation, 
"Saints  and  Angels,  help!"  etc.  I  notice  that  some 
good  brethren  question  its  soundness.  Their 
respectful  note  in  The  Standard  has  put  my  mind 
to  work  on  a  line  of  thought  much  neglected.  With 
regard  to  the  expression  in  question  two  very  brief 
remarks  may  be  made.  First,  it  is  an  exclamation. 
Second,  there  is  nothing  in  it  suggesting  worship  of  saints 
or  angels.  I  suppose  the  exclamation  was  read  in  the  at- 
mosphere created  by  the  Catholic  hierarchy.  Catholics  have 
certainly  a  very  erroneous  doctrine  concerning  both  saints 
and  angels.  They  have  not  only  perverted  most  every  doc- 
trine of  God's  word,  but  they  have  filled  the  world  with  an 
atmosphere  suited  to  their  purposes  of  perversion.  We  need 
to  be  doubly  on  guard  lest  we  either  go  full  length  with 
them  in  their  perversions,  or  else  deny  the  truths  altogether, 
which  they  have  twisted  to  their  uses.  In  either  case  we 
suffer. 

There  is  a  scriptural  doctrine  of  saints  as  there  is  of 
angels.  But  in  each  case  it  is  very  different  from  the  Catholic 
doctrine.  In  having  my  attention  called  pointedly  to  the 
subject,  I  cannot  recall  a  single  discussion  of  the  differences 
in  all  my  reading  of  newspapers.  This  article  is  not  meant  as 
a  defense  of  the  sentence  in  "Up  Fool  Hill,"  but  as  a  brief 
discussion  of  the  Bible  doctrines  of  saints  and  also  of  an- 
gels. There  is  much  in  the  Bible  on  both  subjects.  The 
latter  belongs  to  a  realm  of  thought  of  which  most  of  us 
know  far  too  little. 

The  Catholics  make  saints  by  papal  power.  A  person 
esteemed  more  than  ordinarily  good  is  canonized  perhaps 
centuries  after  his  or  her  death.  It  becomes  proper  then  for 
Catholics  to  pray  to  such  persons.     To  these  saints  are  as- 

104 


Ten  Years  in  Texas 

signed  certain  duties.  One  is  the  patron  saint  of  those  suf- 
fering from  one  thing,  another  the  patron  saint  of  those  in 
need  of  help  on  some  other  account.  I  overheard  two  young 
girls  talking  on  a  street  car  in  New  Orleans.  "Where  are 
you  going?"  was  asked.     The  reply  was:     "I  have  lost  my 

ring  and  I  am  going  to church  to  pray  to  Saint and 

ask  help  to  find  it."  Patrick,  who  was  more  a  Baptist  than 
a  Catholic,  has  been  made  the  patron  saint  of  Ireland.  This 
saint-making  and  saint-worship  is  elaborated  to  almost  an 
endless  extent. 

Catholocism  is  a  hybrid — part  Jewish,  part  Christian, 
part  heathen.  It  is  an  amalgam  of  Jewish,  Christian  and 
heathen  thoughts  and  worship.  The  ancients  had  many 
gods.  For  every  distinct  human  feeling,  hope  and  ambition 
there  was  a  deity.  Besides,  there  were  gods  for  the  seasons 
and  gods  for  the  great  natural  objects,  as  the  sun,  the  stars, 
the  sea,  etc.  It  is  plain  to  see  that  these  were  creations  of 
human  heads  in  their  efforts  to  satisfy  themselves 
amid  the  varying  conflicts  and  experiences  of  life.  When 
Christianity  merged  with  heathendom  the  Bible  was  grad- 
ually set  aside,  and  the  human  mind  and  heart  at  once  went 
to  work  in  the  old  way  to  make  what  they  wanted.  There 
were  inklings  of  this  in  apostolic  times.  Paul  speaks  of 
days  and  will  worship,  and  neglecting  of  the  body,  etc., 
with  a  warning  voice. 

Moreover,  when  Constantine  adopted  Christianity  and 
decreed  it,  things  worked  apace.  Not  only  did  these  natural 
feelings  find  a  prepared  soil  and  an  atmosphere  suited  to 
them,  but  as  these  feelings  shot  out  their  tendrils,  there 
were  crafty  men  ready  to  make  a  trellis  on  which  they  could 
climb.  The  old  heathen  festival  days  were  turned  into 
saints'  days.  It  was  a  compromise  deemed  helpful  to  the 
stability  of  society.  Heathenism  and  Christianity  made  up, 
and  we  have  what  we  have — Catholic  saints  galore,  with 
saints'  days,  until  in  purely  Catholic  countries  the  saints 

105 


by  J.  B.  Gambrell,  D.  D. 

run  things.  Priests  and  people  stand  in  awe  of  the  bones  of 
saints,  many  of  which  saints  never  had  any  connection  with 
Catholicism. 

This  is  a  doctrine  made  on  purpose  by  the  Catholic 
hierarchy.  No  one  can  understand  Catholicism  from  an  ex- 
ternal view  of  it.  It  must  be  studied  from  the  inside,  and 
with  the  understanding  that  its  never-changing  motive  is 
to  dominate  every  man,  woman  and  child  in  the  world,  soul, 
mind  and  body,  in  things  temporal,  as  well  as  things  spir- 
itual. The  canonization  of  saints  is  to  this  end.  So  is  purga- 
tory. So  is  the  doctrine  of  indulgences.  So  is  the  infalli- 
bility of  the  Pope.  So  in  every  part  of  the  vast,  complex 
seeming  contradictory  practices  in  the  various  countries  of 
the  world.  The  girl  who  had  lost  her  ring  would  pray  to 
a  saint,  some  human,  when  she  would  not  pray  to  the  Father 
of  spirits  who  is  a  Spirit  and  can  only  be  wor- 
shipped in  spirit.  It  helps  to  hold  her  and  may 
secure  an  offering.  This  Catholic  doctrine  of  saints 
is  not  a  Bible  doctrine.  But  there  is  a  Bible  doc- 
trine of  saints.  Bible  saints  are  God-made,  washed  in 
the  blood  of  the  Lamb  and  made  holy  by  the  Spirit.  "St. 
Matt.,"  "St.  Luke,"  etc.,  is  a  distinction  made  in  that  same 
Catholic  atmosphere  aforementioned.  All  the  saved  are 
saints  according  to  the  Scriptures.  Paul  addresses  his  letter 
to  the  Romans:  "To  all  that  be  in  Rome,  beloved  of  God, 
called  saints."  The  words  "to  be"  before  saints  are  not 
in  the  Greek.  After  the  same  manner  his  first  letter  to  the 
Corinthians  is  addressed  to  "the  church,"  "to  them  that  are 
sanctified  in  Christ  Jesus  called  saints."  The  second  letter 
is  to  the  church  of  God,  which  is  at  Corinth,  with  all  the 
saints  which  are  in  Achaia."  To  the  Phillipians  he  writes  in 
the  same  way — "to  all  the  saints  in  Christ  Jesus."  This  is 
plenty  on  that  part  of  the  subject.  There  are  worlds  be- 
tween the  Bible  doctrine  of  saints  and  the  Catholic  doctrine. 

106 


Ten  Years  in  Texas 

The  saints  now  on  earth,  in  the  flesh,  are  the  saints  who  are 
needed  to  take  big-headed  boys  by  the  hand  and  help  to 
save  them.  The  like  of  that  is  why  they  are  kept  in  the 
world.  In  this  work-a-day  world  disembodied  spirits  have 
no  work  to  do.  "They  rest  from  their  labors  and  their  works 
do  follow  them." 

Angels  are  messengers.  They  belong  to  the  spirit  world. 
But  they  visit  this  world  and  are  presented  to  us  often  in  the 
Bible  in  human  form.  The  Bible  doctrine  of  spirits  deserves, 
yea,  demands  profound  and  reverent  study.  The  age  is 
materialistic.  Physical  science  has  occupied  a  large  place 
in  the  thinking  of  learned  people  for  a  long  time.  The 
spirit  of  the  world  is  commercial  to  a  degree  to  largely  dis- 
place higher  and  better  things.  Millionaires  have  taken  at- 
tention away  from  poets.  Oratory  has  lost  its  wings,  and 
has  taken  to  the  airthmetic.  The  masses  are  using  the  muck- 
rake looking  for  possible  coin.  The  world  is  full  of  voices, 
but  they  do  not  come  from  the  altitude  whence  the  angels 
sang  the  annunciation  hymn.  This  is  a  difficult  time  to 
study  spirits.  But  there  are  spirits,  good  and  bad.  There 
are  demons  inhabiting  the  air,  and  Satan  is  their  Prince. 
These  are  wily,  insidious,  malignant,  and  they  have  access 
to  human  beings.  The  Scriptures  teem  with  proof  texts  to 
support  this  doctrine.  We  do  not  know  enough  on  this 
subject  or  we  would  not  be  so  ignorant  of  Satanic  devices. 
Just  think  how  they  acted  in  Christ's  day  and  on.  What  has 
become  of  them  ?    Satan  is  not  yet  bound. 

There  are  good  angels.  In  the  hour  of  His  agony  and 
betrayal  Jesus  said  He  could  pray  to  His  Father  and  the 
Father  would  send  more  than  twelve  legions  of  angels.  An 
angel  strengthened  the  Savior  in  His  suffering.  There  are 
holy  angels,  and  in  the  last  verse  of  the  first  chapter  of 
Hebrews  it  is  declared  that  they  are  "all  ministering  spirits, 
sent  forth  to  minister  for  them  who  shall  be  heirs  of  salva- 
tion."    Here  is  a  great  doctrine,  comforting,  helpful,  and  in 

107 


BY  J.  B.  Gambrell,  D.  D. 

accord  with  the  whole  current  of  Scripture  teaching  from 
Abraham  to  John  the  Revelator. 

The  doctrine  is  awe-inspiring.  I  have  no  theory  about 
it,  but  certainly  angels  have  a  part  in  the  work  of  helping 
and  perhaps  defending  those  who  are  marked  out  to  be  heirs 
of  salvation.  They  are  in  no  sense  to  be  worshipped,  but 
they  are  to  be  thought  of  as  helpers  in  a  way  appointed. 
The  only  trouble  about  receiving  the  doctrine  is  slavery  to 
materialism.  The  angels  are  neither  dead  nor  asleep.  They 
are  ministering  spirits. 


joR 


Ten  Years  in  Texas 
BILL  MORGAN'S  ECONOMY. 

ECONOMY  is  undoubtedly  a  fine  thing.  It  is  com- 
manded in  Scripture  and  was  practiced  by  Christ. 
It  is  the  law  of  God  in  grace  and  in  nature.  Waste 
is  weakness  and  sin.  The  doctrine  of  economy  goes 
to  everything  in  life — to  time,  to  strength,  to  nerve  force,  to 
influence  and  to  money  also,  but  to  money  last  and  least,  for 
money  has  no  value  to  itself,  but  borrows  its  value  from  its 
relations  to  the  higher  things  of  life.  There  are  various 
views  of  economy.  Taking  them  all  together,  they  make  a 
fine  and  profitable  study.  They  carry  us  over  the  whole 
field  of  profit  and  loss  in  every  department  of  life. 

When  I  was  a  boy  my  father  lived  near  a  man  named 
Bill  Morgan.  The  country  was  new.  Bill  was  one  of  the 
first  settlers.  He  landed  in  the  country  when  he  had  the 
choice  of  the  land.  He  could  select  his  own  home  and  set- 
tle on  it  for  nothing.  It  was  a  country  of  rich  bottoms  and 
poor  ridges.  Bill  had  a  keen  eye  for  a  very  popular  kind  of 
economy.  Seeing  that  the  rich  bottom  lands  were  over- 
grown with  briers,  cane,  vines  and  bushes,  as  well  as  very 
large  trees,  Bill,  to  economize  labor  in  clearing,  selected  the 
ridge  land  which  had  little  on  it  to  clear  away. 

He  built  with  reference  to  an  economy  of  labor,  using 
small  poles  instead  of  large  logs,  such  as  his  neighbors 
hewed  out  with  much  toil  to  build  their  houses.  Everything 
about  his  place  indicated  rigid  economy,  except  children. 
There  was  a  profusion  of  children — ten  in  all.  In  all  other 
respects  Bill  held  one  consistent  view  of  economy,  and  noth- 
ing could  move  him  from  it. 

He  made  his  fences  mainly  of  poles  and  brush  to  utilize 
the  waste  and  save  labor.  He  bought  a  little  pony  because  it 
was  cheap,  and  it  was  too  expensive  to  feed  a  big  horse. 
His  hogs  were  of  the  razor-back  variety,  because  they  were 
good  rooters  and  could  shift  for  themselves.     He  half  fed 

109 


BY  J.  B.  Gambrell,  D.  D. 


his  pony  in  plow  time,  because  "corn  was  too  scarce."     He 
plowed   awhile   and   turned   his    pony  to    grass    while   he 


no 


Ten  Years  in  Texas 

chopped  weeds  and  dug  around  his  corn.  His  little  scooter 
plow  was  made  to  fit  the  pony,  and  hence  he  scratched  the 
top  off  the  ground  and  never  got  deep  enough  to  keep  a 
season  in  the  ground.  His  cows  matched  up  with  every- 
thing else.  Narrow,  slender,  always  poor,  they  gave  but  a 
scanty  supply  of  very  blue  milk.  But  Bill  saved  their  feed. 
All  through  crop  time  Bill  was  compelled  to  work  out  Sy 
the  day  to  get  bread  for  his  family.  There  was  economy  in 
this,  too,  for  while  he  was  working  out  his  pony  t^ould  pick 
up  a  little  and  plow  a  little  more  when  he  returned. 

In  education  Bill  Morgan  was  an  economist  of  the  most 
rigid  order.  It  was  before  the  days  of  free  schools,  and 
the  charges  for  tuition  were  more  or  less,  according  to  the 
grades.  Bill  utterly  refused  to  allow  his  children  to  advance 
to  the  grammar  grade,  because  it  would  cost  50  cents  a 
month  more,  and  it  was  no  use,  anyway,  for  folks  could 
"jest  naturally  talk  without  any  larnin.'  "  He  was  never 
known  to  pay  a  tuition  bill,  but  he  was  opposed  on  principle 
to  the  50  cents  extra  charge. 

Things  went  hard  with  Bill  Morgan,  notwithstanding 
his  severe  economy.  Worse  and  worse  matters  grew,  till  at 
last  he  sold  out,  made  him  a  cart  with  hoop  poles  for  tires, 
hitched  a  yearling  to  it,  loaded  on  a  few  things,  and  the  last 
I  heard  of  him  he  was  moving  west,  the  whole  family  afoot. 

Somehow  or  other  Bill  Morgan's  economy  did  not  cause 
him  to  thrive.  There  seemed  to  be  a  weak  place  in  it  some- 
where. It  worked  badly.  It  seemed  to  go  against  nature, 
and  certain  Scriptures  suggest  a  different  spirit.  ''There 
is  that  scattereth  and  yet  increaseth,  and  there  is  that  with- 
holdeth  more  than  is  meet  and  tendeth  to  poverty." 

I  have  seen  Churches  practicing  economy  after  the  or- 
der of  Bill  Morgan.  They  accept  as  a  gift  or  buy  a  cheap 
lot  for  a  church  in  a  town  on  a  back  street  because  it  is 
cheap.  They  build  a  cheap  house,  get  a  cheap  preacher, 
dispense  with  the  services  of  a  sexton,  line  out  the  hymns 
to  save  buying  books,  and  wonder  why  the  church  does  not 

1  T  I 


by  J.  B.  Gambrell,  D.  D. 

grow.     Or,  it  is  a  country  Church,  and  the  same  skimping 
kind  of  economy  is  practiced.     The  cheapest  preacher  is 


The  Cheapest  Preacher  is  Employed  at  the 
Lowest  Salary,  or  No  Salary. 

employed  at  the  lowest  salary,  or  no  salary.    He  is  expected 
to  preach  Saturday  and  Sunday  for  a  pittance,  and  pick  up 

112 


Ten  Years  in  Texas 

his  living  beween  times  like  Bill  Morgan's  pony.  The  whole 
policy  of  the  Church  is  run  on  Bill  Morgan's  idea  of  econ- 
omy.    Everything  is  little,  lean  and  hard. 

It  never  struck  Bill  that  he  could  not  get  out  of  his 
cows  in  milk  what  did  not  go  into  them  in  the  way  of  feed. 
He  never  saw  that  it  was  little  pony,  little  work ;  poor  pony, 
poor  work.  He  seemed  to  think  that  nature  was  a  fountain 
which  could  be  depended  on  to  give  what  she  did  not  have. 
Bill  was  wrong  all  round.  His  economy  went  to  the  de- 
struction of  the  sources  of  supply.  He  did  not  understand 
that  whosoever  soweth  sparingly  shall  also  reap  sparingly. 
That  was  why  he  had  to  leave  his  crop  in  the  grass  and  go 
out  to  work  for  a  turn  of  corn  to  keep  the  wolf  out  of  his 
house. 

Churches  practicing  Bill  Morgan's  kind  of  economy 
are  no  wiser  than  he  was.  It  pays  to  pay  a  pastor  and  pay 
him  liberally,  so  that  he  can  buy  books,  study,  and  come  to 
his  best.  It  pays  to  send  pastors  to  great  conventions,  just 
like  it  pays  to  turn  a  cow  on  a  rich  pasture.  No  man  with 
starved  mind  and  heart  can  preach  well.  If  the  churches 
were  wise  they  would  treat  their  pastors  at  least  as  well  as 
sensible  people  treat  their  horses  and  cows.  That  would 
be  true  economy.  It  would  bring  preachers  to  their  best, 
and  the  Churches  would  get  the  benefit  of  all  improvement. 

The  finest  economy  is  the  best  use  of  every  element  of 
power  towards  right  ends.  It  aims  to  develop  everything  to 
its  highest  power  and  usefulness.  Whatever  goes  out  for 
such  a  purpose  comes  back  increased.  I  have  known  a  man 
to  economize  in  the  feed  of  his  horse  till  the  horse  lost  his 
working  power  and  market  value.  He  was  sold  for  a  song. 
The  buyer  reversed  the  policy,  fed  well,  and  shortly  had  a 
horse  that  everybody  wanted.  He  fed  high  and  sold  high. 
The  other  man  fed  low  and  sold  low.  The  world  is  run  that 
way. 

There  are  hundreds  of  the  Bill  Morgan  sort  of  churches 

113 


by  J.  B.  Gambrsll,  D.  D. 

now  complaining  at  their  hard  worked  and  underpaid  pas- 
tors. They  want  a  change.  When  they  hear  some  well 
supported  preacher,  who  has  studied  and  can  preach  with 
power  and  life,  they  say:  "Oh,  if  we  had  that  man  for  a 
preacher  !';  What  for?  To  starve  him?  He  would  soon  be 
no  better  than  the  man  of  God  you  are  now  giving  no  chance. 
Give  your  preacher  as  good  a  chance  as  you  give  your  Jer- 
sey cow  and  see  how  he  will  improve. 

This  same  Bill  Morgan  style  of  economy  is  practiced 
in  mission  work.  A  board  gets  a  man  because  he  can  be  had 
cheap.  They  send  him  to  easy  places,  on  the  principle  that 
Bill  Morgan  located  his  home  on  the  poor  ridge  of  land. 
They  go  around  the  towns  and  cities  because  it  will  cost 
more  to  plant  the  cause  in  cities.  The  cities  neglected  be- 
come powerful  centers  of  evil.  The  money  gathered  in  them 
is  in  the  hands  of  the  Godless,  and  is  turned  not  for,  but 
against  the  cause  of  the  Master.  Bill  Morgan  made  a  mis- 
take in  not  locating  on  rich  land,  even  if  it  required  work  to 
conquer  the  natural  growth.  Equally  foolish  is  the  false 
economy  that  shuns  expense  in  rightly  exploiting  any  good 
work.  A  wise  farmer  will  pay  to  have  land  cleared,  plowed 
and  prepared  for  cultivation,  even  though  he  knows  it  will 
be  years  before  he  gets  his  money  back.  A  wise  board  will 
spend  money  to  develop  churches  and  remove  troubles, 
though  it  will  take  time  to  reap  the  fruits  of  the  labor. 

John  Rockefeller  was  asked  how  his  company  had 
grown  so  rich  in  the  oil  business.  He  answered :  "By  hav- 
ing the  best  machinery,  the  best  means  of  transportation, 
the  best  men,  the  best  everything,  and  paying  the  best  price 
for  everything.''  John  Rockefeller  and  Bill  Morgan  would 
never  have  agreed  in  business. 

The  Scriptures  advise  that  we  devise  liberal  things,  and 
stand  by  liberal  things.  It  is  economy  to  plant  plenty  of 
seed.  It  is  economy  to  enrich  your  soil  at  any  cost.  It  is 
economy  to  have  good  stock  and  feed  them  all  they  need. 

114 


Ten  Years  in  Texas 

It  is  economy  to  get  the  best  servants  for  all  work  and  pay 
them  well.  It  is  economy  to  have  good  meeting-houses,  well 
located,  though  they  do  cost.  Economy  lies  in  the  best  use 
of  everything,  and  not  in  skimping.  We  get  out  of  religion 
what  we  put  into  it.    "Give  and  it  shall  be  given  you." 

Bill  Morgan  left  Mississippi  forty  years  ago,  coming 
this  way,  with  ten  children.  I  expect  the  family  has  enor- 
mously increased,  and  from  signs  lots  of  them  must  hare 
joined  the  Baptists. 


"5 


by  Dr.  J.  B.  Gambrell,  D.  D. 

PURPOSELESS  PREACHERS. 

HE  highest  point  aimed  at  in  Paul's  life  was  to  ful- 
fill his  ministry.  Arduous  and  perilous  as  was  his 
ministry,  he  thanked  God  that  He  had  counted  him 
worthy,  putting  him  into  it.  He  counted  not  his  life 
dear  unto  him  that  he  might  worthily  acquit  himself  in  the 
trusteeship  of  the  gospel.  His  conception  was  that  he  held 
the  gospel  in  trust  for  the  world.  To  default  in  the  trust 
was  to  him  the  most  unthinkable  of  crimes  against  God 
and  humanity.  It  was,  moreover,  a  calamity  to  himself  be- 
yond all  other  calamities  short  of  perdition. 

No  one  can  attentively  read  the  New  Testament  with- 
out realizing  something  of  the  tremendous  importance  of 
the  ministerial  office.  It  is,  beyond  all  comparison,  the  most 
important  calling  known  to  men.  Its  functions  are  the 
highest  and  the  most  sacred.  It  calls  for  the  very  highest 
order  of  manhood.  Indeed,  the  best  men,  all  their  time  at 
their  best,  must  still  cry  out,  "Who  is  sufficient  for  these 
things?"  In  the  Kingdom  he  is  the  elect  of  the  elect,  a 
chosen  vessel  for  the  highest  possible  use  in  the  King's 
service. 

The  Holy  Scriptures  describe  his  character  in  detail. 
They  mark  him  distinctly  as  a  man  of  more  than  ordinary 
consequence  in  the  church.  In  his  human  relations,  in  his 
spiritual  endowments,  in  his  ability  and  common  repute,  he 
stands  on  a  high  level.  No  slip-shod  man,  no  come-easy-go- 
easy,  slack-twisted  church  members  may  be  inducted  into 
the  ministry.  The  churches  are  put  under  severe  limitations 
as  to  the  kind  of  men,  who  are  to  be  recognized  as  ministers 
of  the  Word.  Who  can  estimate  the  harm  done  by  over- 
riding the  divine  restrictions  placed  around  this  most  sacred 
office? 

Consider  for  a  little  while  the  simple  yet  unspeakably 
grave   functions  of  the  ministry.     The  preacher  is  God's 

116 


Ten  Years  in  Texas 

embassador.  He  speaks  in  Christ's  name.  He  is  to  deliver 
Christ's  message  and  not  his  own  at  all.  This  message  is 
pregnant  with  the  gravest  issues  of  life  and  death.  The 
highest  interests  of  immortal  beings  for  two  worlds  are 
wrapped  up  in  the  message  of  the  preacher.  Truly  he 
stands  between  the  living  and  the  dead.  He  is  all  the  time 
face  to  face  with  the  issues  of  eternal  consequence. 

If  the  preacher  is  a  pastor,  his  responsibilities  broaden. 
He  must  watch  for  souls  as  one  who  must  give  account — 
souls  slipping  away  into  eternity  out  of  his  flock,  or  congre- 
gation. His  duty  is  three-fold.  First,  to  win  souls  to 
Christ;  second,  to  feed  the  flock;  third,  to  oversee  the 
household  of  faith;  to  put  it  another  way,  to  win  souls  to 
Christ,  to  build  them  up  in  Christ,  to  employ  them  for 
Christ. 

On  the  minister's  faithfulness  depends  not  only  the  sal- 
vation of  souls,  but  all  the  highest  interests  of  the  home, 
the  church  and  the  State.  The  faithful  minister  is  far  away 
the  most  important  man  in  any  community.  He  is  God's 
first  man  in  all  the  ranks  of  men,  the  master  builder  in  all 
the  realm  of  human  hopes  and  endeavors. 

Because  of  the  matchless  work  assigned  the  preacher, 
it  is  ordained  of  God,  that  he  shall  live  of  the  gospel.  He 
is  not  too  good  to  work  at  any  honorable  calling.  Paul 
made  tents  to  preach,  not  for  gain.  The  greatest  preacher 
living  is  not  too  good  to  farm,  dig  a  ditch,  black  shoes  or 
sweep  the  streets.  He  is  not  supported  because  of  his  dig- 
nity, but  that  he  may  put  all  his  powers  into  his  work,  that 
he  may  make  full  proof  of  his  ministry. 

Be  it  never  forgotten  for  one  moment,  that  the  true 
minister  is,  like  his  Lord  is,  among  the  needy  of  the  earth 
as  one  who  serves.  And,  like  his  Lord,  he  needs  to  be  a 
man  of  unbending  purpose  to  finish  the  work  given  him  to 
do. 

The  preacher  ought  to  be  the  manliest  of  men.    How 

117 


by  Dr.  J.  B.  Gambrell,  D.  D. 

can  human  speech  sufficiently  express  a  proper  contempt 
for  the  dilettante  man,  the  purposeless  molusk,  who  uses 
his  great  office,  and  the  tribute  of  love  and  reverence  of  the 
people,  to  minister  to  his  own  ease  ?  The  ministerial  society 
man,  whom  silly  women  flood  with  twaddle  and  smiles 
which  ought  to  disgust  a  man  of  God,  living  in  sight  of 
eternity,  is  a  reproach  to  humanity  and  to  the  ministry. 

I  believe  the  greatest  weakness  in  the  ministry  today  is 
the  lack  of  a  proper  purpose.  It  is  the  source  of  countless 
evils  and  the  chief  source  of  the  deplorable  weakness  which 
makes  many  preachers  mere  weather  vanes  and  whining 
sychophants.  It  is  the  cause  of  the  contempt  into  which 
the  sacred  office  has  fallen  in  some  places.  The  masses  are 
quick  to  know  the  spirit  of  a  preacher. 

If  a  preacher  have  the  right  purpose  in  a  scriptural 
measure,  he  will  gather  into  his  high  calling  all  his  powers 
and  make  them  count  for  the  work  of  the  ministry.  The 
ruin  wrought  by  the  purposeless  ministry  is  manifold  and 
appalling.  Let  us  glance  at  a  wide  field  of  desolation 
wrought  by  this  most  inexcusable,  blameworthy  trifler  with 
eternal  things.  He  has  been  entrusted  by  the  Master  with 
the  first  place  of  responsibility  and  leadership  in  his  church. 
Being  devoid  of  a  proper  purpose,  his  preaching  is  without 
purpose.  He  preaches  to  preach.  In  the  pulpit,  he  is  with- 
out unction  or  power.  He  has  no  real  grip  on  God  or  the 
living  oracles.  This  being  true,  he  has  no  power  over  men. 
From  the  living  ministry  he  falls  by  degrees  to  the  level  of 
a  very  sorry  actor.  Affectation  takes  the  place  of  the  holy 
passion  of  the  cross.  Nor  is  this  all,  or  even  the  worst, 
the  purposeless  preacher  becomes  an  unconscious  or  a 
knowing  hypocrite.  He  says  more  and  pretends  to  be  more 
than  is  true.  The  downward  movement  keeps  on,  usually 
with  accelerated  speed.  The  congregation  catches  the 
preacher's  spirit.  He  lets  all  the  twist  out.  AH  the  ser- 
vices are  tame,  flat  and  unprofitable.    Then  something  must 

118 


Ten  Years  in  Texas 

be  done  to  fill  an  aching  void.  We  enter  now  upon  the 
stage  of  the  artistic.  There  must  be  decorations,  stately 
form,  hired  singers,  and  all  the  abominations  of  death 
standing  where  a  living  preacher  would  make  them  impos- 
sible. The  purposeless  preacher  has  laid  the  glories  of  the 
Master's 'service  in  the  dust  and  the  strength  of  Israel  has 
departed. 

Nor  have  things  yet  reached  the  lowest  level.  The 
purposeless  preacher  becomes  a  spiritual  coward.  He 
fawns,  flatters  and  cajoles,  where  he  should  speak  with 
thunder  tones,  wake  a  sleeping  church  and  call  it  to  heroic 
service.  Being  a  spiritual  coward,  he  becomes  spiritually 
blind  also.  Then  all  wisdom  has  departed  from  him.  He 
loses  his  grip  and  begins  to  catch  onto  every  passing  fad, 
running  with  the  multitude  to  keep  in  with  them.  He  be- 
comes an  ardent  secret  order  man,  or  he  joins  in  with  all 
the  outings,  hangs  around  on  the  street  and  whiles  away 
the  time  with  small  talk,  or  he  gads  about  from  house  to 
house  making  pop  calls,  without  sense,  grace  or  purpose, 
except  to  keep  up  with  the  on-moving  crowd.  He  has  time 
to  fish  a  week,  or  to  hunt,  or  to  go  on  long  trips  for  pleas- 
ure, or  to  do  anything  except  the  immeasurably  important 
soul-moving  work  of  the  true  minister  of  Jesus  Christ. 

The  life  of  a  purposeless  preacher  is  like  a  stream,  which 
at  first  may  run  strong  in  the  channel  made  by  itself,  but 
gradually  slows  up,  broadens  out  and  loses  itself  in  a  waste 
of  barren  sands.  Such  a  ministry  lets  off  the  tension  every- 
where and  lets  on  the  slack.  Under  it  congregations  thin 
out,  earnestness  fails,  zeal  cools,  the  faithful  are  discour- 
aged, collections  diminish,  the  worldly  flourish,  distinctions 
between  right  and  wrong  fade  out,  the  right  ways  of  the 
Lord  are  evil  spoken  of,  sinners  are  hardened  in  carnal  se- 
curity, the  ministry  is  despised,  the  Godly  grieved,  the  devil 
pleased,  souls  damned,  and  the  Laodicean  preacher  becomes 
a  castaway. 

119 


by  Dr.  J.  B.  Gambrell,  D.  D. 

O  brother  preacher,  how  shall  we  live  or  die  in  peace, 
if  we  do  not  do  our  best  in  the  great  work  God  has  trusted 
to  us?  How  shall  we  face  the  lost  at  the  judgment,  if  we  are 
unfaithful  to  our  sacred  trusteeship?  Our  great  need  today 
is  a  revived  ministry,  nerved  by  divine  grace  to  the  highest 
purpose  that  can  direct  a  human  life,  the  purpose  to  finish 
the  work  which  God  has  given  us  to  do.  A  revival  of  a 
proper  purpose  in  the  ministry  means  a  scriptural  revival 
in  the  churches,  reaching  out  into  every  department  of  the 
work.  It  means  countless  victories  on  the  broad  battlefield 
where  Christ  wages  his  Holy  War.  With  a  purposeless 
ministry  we  are  undone. 


r==Tl 


120 


Ten  Years  in  Texas 

THE  PAINS  OF  PROGRESS.    THE  UNREST  OF 
FAITH. 


HE  SCRIPTURES  abound  in  paradoxes,  and  there 

is  a  strong  paradox  as  to  faith.     It  gives  both  rest 

to  the  soul  and  disturbs  the  whole  being.    It  is  the 

headlight  of  progress,  and  stirs  the  world  to  efforts, 

making  progress  possible. 

The  New  Testament  is  both  a  book  of  rest  and  unrest. 
The  soul  finds  its  rest  in  Jesus  Christ,  but  the  very  moment 
Christ  is  apprehended,  there  is  set  up  a  conflict  between 
the  new  life  and  the  old  life.  Paul  described  this  graphi- 
cally in  Romans.  This  conflict  we  are  bound  to  think  ends 
only  with  the  present  life.  Moreover,  faith  is  a  great  dis- 
cerner  and  has  a  keen  eye  all  the  time  for  better  things. 
While  it  is  fully  satisfied  with  Christ  and  with  our  standing 
in  Christ,  by  the  same  token  it  is  dissatisfied  with  our  pres- 
ent advancement  in  the  divine  life.  He  who  sees  the  perfect 
life  will  be  ever  more  dissatisfied  with  the  imperfect  self, 
so  that  faith  both  quiets  and  disquiets,  because  it  stirs  the 
soul  to  constantly  seek  better  things. 

Every  true  interpretation  of  the  scriptures  will  have  its 
experimental  demonstration.  We  have  not  really  under- 
stood any  scripture  until  we  have  tested  it.  I  take  it,  there- 
fore, that  every  real  Christian  is  a  witness  to  the  paradox- 
ical power  of  faith;  first,  to  give  rest  in  Jesus  Christ;  and 
second,  to  stir  us  to  unrest  in  our  present  imperfect  attain- 
ments and  surroundings. 

What  I  have  just  said  is  only  another  way  of  saying 
that  the  Christian  life  is  a  struggle,  a  battle  for  real  prog- 
ress, fight  between  the  powers  of  darkness  and  the  powers 
of  light.  Illustrations  of  this  are  at  hand  on  every  side. 
Take  the  young  preacher,  who  has  gotten  hold  of  the  fringe 
of  some  subject  and  preached  it  with  vehemence  to  a  people 
who  went  no  deeper  than  he  himself.     There  is  every  like- 

121 


by  Dr.  J.  B.  Gambreu,,  D.  D. 

lihood  that  somebody  will  persuade  him  that  he  has  done 
quite  well.  As  his  vision  is  enlarged  and  his  spiritual  un- 
derstanding increased,  he  comes  to  see  how  little  of  the  real 
meaning  of  the  text  he  had  gotten  hold  of.  He  is  pro- 
foundly dissatisfied  with  his  old  sermon,  and  makes  a  new 
one  up  to  date  with  his  better  knowledge.  By  and  by  still 
further  study  leads  him  to  see  that  he  is  yet  in  the  shallows 
of  his  text,  and  he  is  dissatisfied  again.  All  knowledge  sat- 
isfies and  dissatisfies. 

By  the  same  method  do  Christians  grow  in  the  divine 
life.  They  go  from  strength  to  strength,  their  outlook  ever 
increasing,  their  aspirations  growing  higher  and  better,  and, 
as  the  old  man  perishes,  the  new  man  is  renewed  day  by 
day.  The  most  advanced  Christian  is  the  one  most  dissatisfied 
with  his  own  weaknesses.  There  is  a  fatal  paralysis  man- 
ifest in  that  kind  of  holiness,  of  which  we  hear  much  these 
days,  which  is  perfectly  complacent  even  in  the  midst  of 
sin  and  in  the  enjoyment  of  sin.  It  is  not  a  faith  holiness. 
It  is  a  blind  holiness,  and  that  means  it  is  no  holiness  at  all, 
for  he  who  esteems  himself  perfect  in  the  flesh,  is  perfect 
only  in  his  folly. 

The  New  Testament  is  a  hard  book  to  live  up  to.  In 
the  first  place,  every  separate  person  must  think,  pray,  re- 
pent, believe,  live  for  himself.  Nobody  can  put  his  life  off 
on  somebody  else.  No  one  can  take  responsibilities  for 
another.  Every  one  of  us  must  give  an  account  for  our- 
selves to  God.  A  great  many  people  are  bothered  because 
they  are  requested  to  settle  religious  questions  for  them- 
selves. What  a  convenience  it  would  be  if  we  could  have 
somebody  to  make  arrangements  for  us  by  thousands,  get 
tickets  for  us  and  ship  us  to  the  heavenly  world,  as  great 
companies  of  immigrants  can  be  shipped  from  one  point  to 
another,  each  one  giving  up  the  whole  matter  to  the  leader. 
No  such  easy-going  arrangement  as  that  can  obtain  in  the 
Kingdom  of  God.     Every  soul  stands  for  itself,  and  every 

122 


Ten  Years  in  Texas 

soul  must  meet  its  responsibilities,  must  do  or  fail  to  do, 
and  finally  stand  before  the  Judge  of  all  the  earth.  No  man 
can  have  the  preacher  to  tell  him  how  much  he  ought  to 
give.  The  preacher  may  tell  him  God's  law  about  it,  but 
he  must  give  out  of  his  own  heart.  All  this  is  very  trou- 
blesome. It  has  kept  many  a  soul  awake  all  night  and  made 
people  pray  by  the  day  and  week,  but  all  of  it  is  in  the  line 
of  growth,  and  without  it  there  is  no  growth. 

Now  this  means  that  each  person  must  face  his  doubts 
and  have  it  out ;  face  his  sins  and  down  them,  or  be  downed 
by  them ;  face  the  devil  and  conquer,  or  be  conquered.  It  is 
anything  in  the  world  but  easy.  He  who  conquers  will  wear 
the  crown.  The  redeemed  at  the  last  are  described  as  those 
who  come  up  through  great  tribulations.  Paul  when  an  old 
man  said,  "I  have  fought  a  good  fight,"  and  exhortations 
abound  for  striving  and  fighting  and  wrestling.  It  is 
most  misleading  to  tell  anybody  that  to  live  the  right  kind 
of  life,  and  grow  in  religion,  does  not  mean  the  hardest 
kind  of  fighting;  but  it  is  safe  to  say  that  whoever  makes 
the  fight  will  grow  by  it,  enlarge  with  it,  and  win  eternal 
glory — not  life,  for  that  is  a  gift,  but  win  the  victor's  crown. 

Let  us  transfer  this  principle  of  rest  and  unrest  to  a 
broader  plane.  Every  church  as  a  body  must  face  its  re- 
sponsibilities. It  must  deal  with  the  living  questions  that 
concern  it  as  a  church.  It  must  grapple  with  difficulties 
within  and  without.  If  it  ever  gets  up  it  must  climb  up. 
A  church  life  is  a  battle  for  purity  within  and  progress 
without,  and  it  is  worse  than  nonsense  for  people  to  join 
a  church  with  the  idea  that  they  are  entering  into  a  state  of 
heavenly  rest,  undisturbed  by  the  imperfections  and  sinful- 
ness of  our  great  mortal  state.  There  be  many  who  think 
that  a  church  is  necessarily  a  little  piece  of  paradise  fenced 
off.  It  is  no  such  thing.  It  is  a  company  of  soldiers  fight- 
ing for  higher  ground  on  the  great  battlefield  of  this  world. 
Blessed  is  the  church  member  who  is  willing  to  enter  into 

123 


bv  Dr.  J.  B.  Gambreu,,  D.  D. 

the  holy  way,  and  blessed  is  the  church  that  faces  its  ene- 
mies and  God's  enemies  in  the  conquering  spirit  of  the 
gospel.  The  church  which  struggles  toward  higher  ground 
will  pass  through  many  tribulations,  but  it  will  have  exqui- 
site joy.  No  pastor  ought  to  mislead  his  church  on  this 
point.  To  do  so  is  to  do  the  church  a  positive  injury,  and 
the  cause  no  good  at  all,  but  harm.  How  earnestly  did 
Paul  deal  with  churches  as  to  the  enemies  disturbing  them. 
It  will  be  good  for  all  of  us  if  we  read  the  Acts  of  the 
Apostles  over  and  the  Apostles'  Letters.  We  can  get  some 
fine  suggestions,  especially  the  pastors,  in  dealing  with  the 
men  and  things  that  disturb  a  church.  A  milk-sop  pastor 
is  nothing  short  of  a  downright  nuisance. 

Let  us  broaden  our  application  to  the  denomination  at 
large.  We  are  not  to  expect  to  see  people  doing  until  they 
are  taught,  and  let  us  not  mistake  this:  With  increasing 
light  old  ideals  must  be  given  up  and  new  ones  will  take 
their  place.  A  growth  is  a  transition  from  a  lower  to  a 
higher  state.  We  are  today  in  Texas  undergoing  the  pains 
of  progress — the  profound  unrest  of  faith.  Little  or  none 
of  the  present  troubles  would  be  on  us  if  we  disbanded  our 
work  and  ceased  all  our  efforts  for  higher  things.  But 
vastly  greater  troubles  would  come.  For  many  years  ahead, 
if  we  anything  like  do  what  we  ought  toward  enlightenment, 
we  will  suffer  many  pains  in  the  denomination.  The  pastors 
who  do  not  grow,  whose  ideals  are  of  the  smaller  and 
lower  sort,  will  be  displaced  by  men  of  sturdy  growth, 
higher  aspirations  and  nobler  effort.  But  it  will  not  be 
without  trouble. 

I  have  but  a  single  remark  further.  Painful  as  is  this 
unrest  in  growth,  this  ever-continuing  warfare  against  the 
lower  and  for  the  higher,  however  much  any  one  suffers 
in  the  struggle,  or  however  much  a  church  suffers,  or  a 
great  people,  every  pain,  every  heart-pang,  every  tear  and 
every  sigh,  will  have  its  abundant  compensation  in  the  at- 

124 


Ten  Years  in  Texas 

tainments  of  things  for  which  we  strive.  Shall  we  never  be 
satisfied  ?  Yes.  A  great  saint  of  old  said :  "I  shall  be  sat- 
isfied when  I  awake  in  thy  likeness."  Not  before?  God 
forbid.    The  prayer,  the  sigh,  must  be  for  higher  ground. 


THE  LAST  STRUGGLE. 

TjHE  BIBLICAL  RECORDER  says  the  discontent 
I  in  Arkansas  can  not  live  with  intelligence,  and 
that  this  sort  is  perhaps  the  last  struggle  of  it.  The 
Recorder  is  right  as  far  as  it  goes.  The  denomina- 
tion at  large  needs  to  understand  the  situation  in  the  South- 
west. This  whole  section  is  infected,  and  has  been  for  a 
long  time,  by  small  notions,  mere  exaggerations  of  the 
truth,  and  a  spirit  promotive  of  discord  and  strife. 

There  is  a  great  uncooked  situation.  People  are  here 
from  everywhere,  and  all  have  brought  their  notions  with 
them.  I  say  notions,  not  convictions.  There  is  a  great 
difference,  though  many  people  don't  know  the  difference. 
This  new,  rapidly  growing  country  is  a  paradise  for  dema- 
gogues and  the  breeders  of  strife.  There  is  material  for  all 
sorts  of  factions. 

The  present  array  of  opposition  to  old-line  Baptist  prin- 
ciples and  practices  is  composite.  It  is  an  Adullum's  cave 
of  malcontents.  They  have  no  principles  to  bind  them  to- 
gether. It  is  strictly  an  aggregation  of  objectors.  In  this 
it  is  singularly  like  the  Hardshell-Campbellite  movement  of 
seventy  years  ago.  The  aggregation  then  in  array  against 
the  real  Baptists  were  not  agreed  among  themselves  at  all, 
except  in  opposing  the  forward  movement  of  the  denom- 
ination 

125 


by  Dr.  J.  B.  Gambrell,  D.  D. 

The  methods  employed  then  were  the  same  as  those 
employed  now.  Every  effort  was  made  to  create  prejudice. 
There  was  then,  as  now,  a  ceaseless  stream  of  foul  accusa- 
tion poured  forth,  with  little  or  no  regard  for  the  truth. 
There  was  then  as  now  no  end  of  cunning  in  perverting 
every  possible  word  and  circumstance  to  the  prejudice  of  the 
work  and  workers.  Then,  as  now,  every  evil  passion  was 
inflamed  by  misrepresentation.  Appeals  were  then  made  to 
covetousness,  envy,  class  feeling,  malice,  evil  surmising. 
The  same  is  done  now.  Then,  as  now,  the  very  things  done 
by  the  opposition  were  charged  on  the  friends  of  the  work. 
Then,  as  now,  many  good  but  uninformed  people  were  dis- 
affected and  carried  away  from  the  truth.  For  confirmation 
of  this  see  the  rise  of  Antimissionism  in  America,  by  B.  H. 
Carroll,  Jr.,  and  editorials  of  Bebee  in  one  large  volume, 
now  very  rare.  Out  of  that  book  every  feature  of  the  pres- 
ent controversy  can  be  duplicated  in  substance,  spirit,  and, 
to  a  marvelous  degree,  in  words  and  expression. 

I  have  said  the  leaders  have  no  principles  to  guide 
them.  One  would  think,  if  he  were  to  take  them  by  their 
words,  that  they  are  making  a  specialty  of  principles.  They 
are  using  this  pretense  just  as  the  Hardshells  and  Camp- 
bellites  did. 

In  Arkansas  the  split  came  distinctly  and  by  the  open 
declaration  of  the  leaders,  on  the  Secretary  issue.  They 
would  have  no  secretary.  In  Texas,  the  seceders  have  two 
secretaries.  But  they  encourage  each  other,  and  the  leader 
of  the  opposition  in  a  State  further  east  is  for  both.  He  is 
like  the  man  who  could  teach  the  round  or  the  flat  theory 
of  the  world.  The  only  thing  is  to  hurt  the  live  work.  It  is 
easy  to  show  that  here  in  Texas,  the  opposition  have  occu- 
pied both  sides  of  every  issue  they  have  raised.  They  have 
no  principles,  but  confound  prejudices  with  principles.  Men 
without  the  qualifications  to  lead  among  the  regular  forces 
go  out  and  form  a  following  among  the  forces  of  the  mal- 

126 


Ten  Years  in  Texas 

contents.  Every  Hardshell,  every  sore-head,  is  with  them, 
and  many  good  people,  misinformed  and  misled  by  false 
issues. 

The  situation  is  full  of  peril  and  of  opportunity.  There 
is  great  need  of  wisdom  in  dealing  with  it.  If  no  mistakes 
are  made,  we  may  at  least  write  as  did  Paul,  "The  things 
which  have  happened  to  us  have  fallen  out  rather  to  the 
furtherance  of  the  gospel." 

They  will  fail,  all  of  them.  Their  predecessors  in  the 
same  line  failed.  These  will  fail  because  their  ways  are 
destructive.  They  will  destroy  themselves.  They  can  not 
succeed.  Even  if  everything  were  turned  over  to  them, 
they  would  fail.     Negation  always  fails. 

But  what  is  our  part  in  the  struggle  for  denomina- 
tional progress?  The  program  is  simple.  First,  relieved 
of  the  enormous  incubus  of  this  heterogeneous  mass  of  op- 
ponents, our  duty  is  to  give  to  the  denomination  a  center  of 
unification  around  sound  principles  and  practices,  without 
even  the  shadow  of  a  compromise.  Much  of  our  present 
trouble  is  the  leavings  of  other  trouble  brought  down  through 
compromise.  Now  is  the  time  to  drive  down  the  flagstaff 
at  the  right  place.  We  have  the  opportunity  to  rally  the  de- 
nomination on  higher  ground. 

In  the  second  place,  and  with  all  our  strength,  we 
should  press  the  work.  We  must  overcome  evil  with  good. 
Now  we  have  the  opportunity  to  pitch  our  campaigns  of 
enlightenment,  enlistment  and  enlargement  on  sound  prin- 
ciples, and  to  work  from  a  unified  center.  These  campaigns 
must  go  on  till  the  masses  are  educated  and  the  present  dis- 
temper outgrown.  A  New  Testament  order  of  things  has 
eliminated  alien  elements.  They  went  from  us  because  they 
were  not  of  us.  In  going,  they  carried  many  who,  at  heart, 
are  with  us.  Gospel  work  of  the  right  kind  will  assimilate 
all  sound  elements  back,  leaving  the  denomination  united, 
sound  and  progressive. 

127 


by  Dr.  J.  B.  Gambrell,  D.  D. 

While  this  is  going  on,  care  must  be  taken  that  the 
leaders  of  malcontent  do  not  have  an  easy  time  deceiving 
the  people.  While  we  build  the  walls,  we  must  carry  the 
sword,  and  see  that  neither  Sanballat  nor  any  of  his  tribe 
pull  the  walls  down.  We  must  go  to  the  people  with  the 
truth  of  Christ,  in  the  Spirit  of  Christ.  When  we  have  done 
our  duty  in  these  respects,  the  long-drawn-out  troubles  in 
the  Southwest  will  be  ended,  and  those  who  come  after  us 
will  have  peace.  There  is  no  easy  way  to  end  it.  Nor  is 
there  any  quick  way.  The  only  remedies  worth  while  are 
blood  remedies.  Education,  with  evangelism,  is  the  only 
remedy.     It  will  be  administered. 


0 


QUESTIONS  IN  BAPTIST  RIGHTS. 

N  A  RECENT  ordination,  after  the  examination 
was  finished  as  to  experience  and  doctrine,  a  final 
question  was  asked :  "Suppose  that  after  you  are  a 
pastor,  say  five  years  from  now,  you  change  your 
views  on  doctrine  and  find  yourself  out  of  harmony  with 
the  views  you  have  here  expressed,  would  you  consider  it 
your  duty  or  your  privilege  to  continue  in  a  Baptist  pulpit 
and  preach  your  new  views?"  This  raises  a  fine  question 
of  right  and  rights.  So  far  as  we  know,  Baptists  stand  for 
perfect  liberty  of  conscience  and  liberty  of  speech.  We 
would  not  deny  to  any  one,  even  an  infidel,  the  right  to 
preach  his  doctrines.  We  would  be  willing  to  fight  that 
Catholics,  Presbyterians,  infidels  and  all  sorts,  might  have 
freedom  of  thought  and  freedom  of  speech.  But  when  a 
church  is  built  to  propagate  the  doctrines  held  by  any  peo- 
ple, it  is  no  denial  of  the  rights  of  free  speech  not  to  allow 
that  church  to  be  used  to  propagate  other  and  contradictory 
doctrines. 

128 


Ten  Years  in  Texas 

There  have  appeared  men  in  these  later  days  who  feel 
persecuted  if  they  are  not  allowed  to  enter  pulpits  estab- 
lished to  uphold  a  given  set  of  principles,  and  there  over- 
throw the  very  doctrines  the  church  is  set  to  defend.  There 
is  neither  common  sense,  common  honesty  nor  common  de- 
cency in  such  a  contention.  Men  who  do  not  preach  the 
accepted  doctrines  of  the  Baptists,  have  no  right  in  Baptist 
pulpits,  and  it  is  no  abridgment  of  their  rights  nor  any 
persecution  to  keep  them  out.  We  are  under  no  sort  of  ob- 
ligations to  furnish  heretics  with  means  to  subvert  the  truth. 

The  same  kind  of  reasoning  applies  to  our  denomination- 
al schools.  Now  and  then  a  man  in  one  of  our  schools 
finds,  or  thinks  he  finds,  that  the  doctrines  of  the  denomina- 
tion are  wrong,  outworn,  or  something  of  the  sort.  No 
one  should  seek  in  the  least  to  abridge  his  thinking,  nor 
his  defense  of  his  thinking.  The  world  is  open  to  him. 
But  when  he  claims  the  right  to  use  an  institution,  its  mon- 
ey, prestige  and  opportunities  to  overthrow  the  faith  which 
the  institution  was  founded  to  build  up,  he  passes  the 
bounds  of  liberty  and  enters  the  realm  of  arrogant  license. 
Common  honesty  and  decency  would  dictate  that  such  a 
man  resign  his  place  and  exercise  his  liberty  without  in- 
fringing on  the  rights  of  others. 

In  like  manner  our  papers  are  under  no  obligation  to  lend 
themselves  to  the  support  of  men  who  have  quit  the  faith. 
The  editor  of  this  paper  has  no  right  to  the  use  of  a  Catho- 
lic paper  to  overthrow  Catholicism. 

Coming  closer  into  denominational  lines,  we  have  had  in 
another  state  an  illustration  of  a  totally  wrong  conception 
of  liberty.  It  is  to  an  extent  a  question  throughout  the 
whole  South.  Those  who  call  themselves  "gospel  mission- 
ers"  (a  very  misleading  name),  have  supposed  that  they 
have  the  right  to  use  the  machinery  and  instruments  formed 
to  promote  co-operative  work,  to  further  totally  different, 
and,  as  run,  destructive  plans,  which  they  approve.     For 

129 


by  Dr.  J.  B.  Gambreu«,  D.  D. 

one  we  admit  without  the  slightest  question  the  right  of  a 
church  to  act  independently,  to  send  its  money  as  it  pleases, 
for  what  it  pleases,  without  the  slightest  interference  by 
any  other  church,  any  association,  convention  or  what  not. 
And  we  bear  cheerful  testimony  to  the  worth  and  zeal  of 
beloved  brethren  and  sisters  of  that  way  of  thinking.  As 
long  as  they  contend  for  the  privilege  of  sending  their 
money  as  they  please,  we  will  stand  by  them.  The  wisdom 
of  their  course  is  another  thing;  but  their  rights  in  the 
premises  are  not  to  be  brought  into  question.  The  question 
is  simply  this:  Have  brethren  who  do  not  believe  in  the 
co-operative  system  of  missions  the  right  to  membership  in 
co-operative  bodies  and  in  general  to  use  the  meetings,  the 
papers,  the  boards  and  all  the  machinery  of  co-operation  to 
hinder  and  destroy  co-operation?  Certainly  not.  To  ask 
the  question  is  to  answer  it.  If  brethren  want  to  give  their 
money  independently,  they  can  do  it,  and,  for  one,  we  shall 
never  bring  in  question  that  right;  but  when  they  ask  us 
to  turn  over  all  we  have  to  them,  to  undo  our  work,  we 
shall  insist  that  we  have  a  right  to  control  what  we  have 
created  and  for  the  purpose  for  which  it  was  created,  and 
that  too  without  molestation  from  them.  It  is  their  right 
to  have  all  the  meetings  they  want  and  to  have  them  with- 
out molestation  from  any  source.  This  right  is  not  to  be 
denied;  but  that  is  the  limit  of  it. 

For  Dr.  Crawford  and  his  excellent  wife,  whom  we  know 
in  the  flesh,  we  have  nothing  but  Christian  love.  We  be- 
lieve they  are  not  on  the  best  line.  We  believe  they  will 
find  what  has  before  been  found,  that  their  plan  is  unwork- 
able to  any  considerable  extent.  It  is  a  pity  to  divide  and 
distract  our  people  over  such  issues  as  they  raise.  But 
they  must  be  accorded  every  right  and  at  the  same  time  be 
kept  within  their  rights,  that  others  may  likewise  enjoy 
some  rights. 

t3Q 


Ten  Years  in  Texas 

CONCERNING  BEING  NEARLY  RIGHT. 

HHIS  article  is  in  the  nature  of  a  companion  piece 
to  the  one  last  week.  It  is  intended  to  enforce 
the  great  importance  of  dealing  with  absolute  thor- 
oughness and  honesty  with  religious  matters.  It  is 
one  thing  for  an  honest  seeker  after  truth  to  be  misled.  It 
is  a  vastly  different  thing  for  one  to  seek  truth  with  less 
than  a  thorough  purpose  to  find  it  and  accept  it.  Between 
being  exactly  right  and  wrong  to  the  last  extreme  there  is  a 
vast  stretch  of  territory,  and  one  may  play  up  and  down  in 
that  territory  approximating  the  right  more  or  less  and 
never  being  really  anything  but  wrong.  When  we  fix  the 
mind  on  one  decisive  point  of  aiming  to  be  exactly  right, 
whoever  falls  short  of  it,  is  altogether  wrong  and  always 
fails. 

I  knew  a  woman  once  who  had  been  converted  several 
years.  She  was  persuaded  that  she  ought  to  be  baptized, 
or  rather  she  was  fully  convinced  she  ought  to  be,  from 
reading  the  scriptures,  but  she  accepted  the  easy  going  cheat, 
that  it  did  not  make  any  difference  whether  any  one  was 
baptized,  just  so  he  is  converted.  This  woman  had  a  brother 
who  was  going  to  ruin  at  a  rapid  rate.  She  tried  to  pray 
for  him.  She  asked  the  prayers  of  many  for  him,  but  ac- 
cording to  her  own  word,  she  really  could  not  pray.  Her 
faith  never  went  out  to  God,  and  she  had  no  peace.  As  she 
was  trying  to  pray  one  morning,  her  sin  of  omission  came 
up  before  her,  and  she  resolved  there  and  then,  not  to  be 
nearly  right  but  exactly  right.  Then  she  had  access  to  God 
in  prayer,  and  very  shortly  her  brother  was  converted.  Bap- 
tism will  not  save  one  from  the  condemnation  of  the  law, 
but  it  will  save  one  from  self-condemnation  and  from  doubts 
and  failures.  At  last  this  woman  ceased  trying  to  be  nearly 
right  and  struck  out  for  the  high  ground  of  exactly  right. 
If  everyone  in  this  country  would  determine  to  be  exactly 

131 


by  Dr.  J.  B.  Gambrell,  D.  D. 

right  on  baptism,  we  would  have  great  times  speedily,  and 
baptism  is  just  one  thing.  There  are  others  about  which  we 
should  be  equally  concerned  to  be  exactly  right. 

The  scriptures  furnish  us  plenty  of  examples  of  people 
who  were  nearly  right,  and  got  left  out.  There  was  Moses, 
the  meekest  of  men.  His  was  a  singularly  correct  life,  but 
he  missed  it  just  at  one  point,  when  he  was  to  bring  water 
from  the  rock  for  the  famishing  Israelites.  Without  con- 
sidering fully,  he  disobeyed  in  one  particular  and  the  dif- 
ference between  speaking  to  the  rock  and  striking  cost  him 
a  place  in  the  promised  land.  There  was  a  solemn  lesson 
in  this.  No  man  may  palliate  his  conscience  or  make  a  plea 
before  God  because  he  has  been  mainly  right  before  God  and 
therefore  he  may  afford  to  be  wrong  a  little.  God  has  but 
one  rule,  and  that  is  to  be  exactly  right. 

There  was  a  man  who  came  to  our  Lord  inquiring  the 
way  of  life.  He  was  a  model  young  man  in  many  respects, 
moral  outwardly,  upright,  reverential.  He  stood  right  on 
the  border  line  of  the  kingdom.  He  was  right  everywhere 
but  at  one  single  point.  He  loved  money  more  than  he 
loved  God,  and  being  nearly  right  in  his  life,  and  not  ex- 
actly right,  he  was  all  wrong,  for  he  turned  away  sorrow- 
fully. There  is  no  recorc  that  he  ever  did  get  exactly  right, 
and  so  he  is  all  wrong  today. 

And  then  there  was  Saul,  the  King  of  Israel,  a  mighty 
man  in  his  day,  and  greatly  honored  of  God.  He  had  a 
great  victory,  by  the  blessing  of  God.  The  command  was, 
to  make  a  complete  finish  of  the  enemies  of  the  Lord,  with 
all  their  belongings.  Saul  committed  the  mistake  that  multi- 
tudes are  committing  today.  He  undertook  to  do  some  per- 
sonal thinking,  where  God  had  already  done  the  thinking. 
To  his  thinking,  a  happy  notion  struck  him;  he  could  save 
the  best  of  the  cattle  and  there  could  be  a  great  sacrifice 
and  God  mightily  honored.     Saul  had  gone  on  all  right, 

132 


Ten  Years  in  Texas 

until  he  got  right  up  to  the  point,  and  the  difference  between 
annihilating  the  whole  business,  and  saving  a  little  of  it, 
cost  Saul  his  kingdom.  Obedience  is  better  than  sacrifice, 
and  God  intended  that  Saul  and  all  who  followed  after, 
should  lay  that  to  heart. 

Then  there  was  Achen.  He  did  not  take  anything  like 
all  the  heathen  had  in  their  city.  He  just  took  one  golden 
wedge  and  a  Babylonian  garment.  He  might  have  taken 
more,  but  as  it  was,  he  was  stoned  to  death. 

There  was  a  Roman  judge  who  heard  the  Apostle  Paul 
make  a  tremendous  appeal  to  him,  and  the  judge  was 
mightily  moved.  He  said :  "Almost  thou  persuadest  me  to 
be  a  Christian."  He  came  up  to  the  very  door  of  the 
kingdom,  stopped,  and  failed  to  take  the  last  step.  Doubt- 
less he  went  back  to  ruin.  That  is  what  unnumbered  thous- 
ands are  doing  today.  Almost,  but  not  altogether.  It  is  a 
common  thing  in  a  city  to  see  people  missing  a  street  car  by 
a  little.  They  almost  reach  the  place  in  time  but  are  en- 
tirely left. 

Taking  these  examples,  and  any  number  of  others,  which 
might  be  presented,  the  question  arises  in  the  minds  of  many 
whether  one  who  is  so  near  right  should  be  punished  be- 
ing altogether  wrong.  Let  us  look  at  the  underlying  prin- 
ciple. Downright  honesty  in  religious  matters  is  essential 
to  any  acceptable  service.  If  one  be  wrong  in  his  heart, 
every  act  of  his  life  is  vitiated.  Because  this  is  so,  it  is 
written:  "The  plowing  of  the  wicked  is  sin."  Plowing 
itself  is  a  good  thing.  It  would  be  a  great  help  to  the  coun- 
try, if  more  people  were  engaged  in  it  but  the  plowing  of 
the  wicked,  those  whose  hearts  are  not  right  with  God,  is 
sin.  A  wrong  motive  will  vitiate  a  proper  act.  It  follows 
therefore,  that  to  be  nearly  right  is  to  be  entirely  wrong. 
This  is  enforced  by  Christ's  exposition  of  the  moral  law. 
He  taught  that  whoever  was  guilty  on  one  point  is  guilty 
of  all  of  it,  the  lesson  being  that  he  violates  the  spirit  of  the 

133 


by  Dr.  J.  B.  Gambrell,  D.  D. 

law,  which  goes  through  the  entire  decalogue — the  great 
spirit  of  love  and  obedience,  without  which  no  worship  can 
be  acceptable  to  God. 

There  are  plenty  of  opportunities  of  application.  I 
doubt  not  that  many  who  read  this  article,  upon  a  moment's 
reflection  will  realize  that  there  is  something  the  matter 
with  them.  Many  are  spiritually  weak.  Many  are  in  the 
dark.  The  exact  point  from  which  any  of  these  may  have 
deflected  from  the  straight  road,  may  not  be  described, 
but  it  all  began  from  a  relaxation  of  purpose ;  the  giving  up 
of  a  fixed  purpose  to  be  exactly  right,  and  an  acquiescence 
in  something  nearly  right.  Once  the  soul  has  given  up  its 
high  purpose,  it  drifts,  and  thousands  who  meant  at  the 
start  to  be  nearly  right,  find  themselves  now  to  be  far  off 
from  the  straight  and  narrow  path.  It  is  easier  to  anchor 
one's  self  by  a  fixed  purpose  to  be  exactly  right,  than  it  is 
to  keep  somewhere  in  the  neighborhood  of  the  right;  for 
once  the  anchor  is  raised,  no  one  can  tell  where  he  will 
drift.  I  renew  my  plea  for  recruits  to  the  exactly- right 
wing  of  the  army. 


134 


Ten  Years  in  Texas 
CONCERNING  DOING  EXACTLY  RIGHT. 

BHE  weakness  of  the  pulpit  today  lies  largely  at  a 
single  point.  We  do  need  ministerial  education, 
we  do  need  better  ministerial  support,  and  we  do 
need  in  many  places  a  more  adaptable  ministry, 
but  our  supreme  need  is  not  at  any  of  these  points.  The 
sore  weakness  of  many  a  pulpit  lies  in  the  fact,  that  the 
preacher  does  not  try  to  be  exactly  right,  but  only  conven- 
iently right — as  right  as  the  common  run  of  preachers, 
or  as  right  as  the  sentiment  of  the  church  will  approve. 
The  much  abused  word  "conservative"  is  wrongly  applied 
to  many  a  preacher.  He  temporizes  with  evil  and  splits  dif- 
ferences in  theology  to  keep  along  with  the  thick  of  the 
crowd,  and  all  this  goes  under  the  dignified  word,  "con- 
servatism." Many  of  this  class  of  preachers,  instead  of  mak- 
ing a  specialty  of  being  exactly  right,  are  engaged  perpetual- 
ly in  trying  to  keep  anything  from  happening.  If  they  can 
keep  everything  quiet,  they  are  thoroughly  satisfied.  How 
smiling  are  many  of  the  letters  read  in  the  associations! 
After  reporting  a  long  list  of  blanks,  they  wind  up  smiling- 
ly: "We  are  in  peace  with  one  another,"  and  that  is  re- 
garded the  acme  of  church  life.  In  any  numbers  of  cases, 
the  letter  might  read :  "We  are  at  peace  one  with  another, 
also  with  the  world,  the  flesh  and  the  devil.  Ours  is  a  very 
conservative  church,  and  our  pastor  is  one  of  the  most  'con- 
servative' preachers  in  the  country."  This  is  the  plain  Eng- 
lish of  the  situation.  In  many  places,  neither  the  pastor  nor 
the  church  nor  the  individuals  are  trying  to  be  exactly  right. 
To  be  sure,  they  would  not  be  willing  to  be  understood  as 
palpably  wrong,  but  the  "conservative"  position  lies  some- 
where between  right  and  wrong. 

Now,  I  say  that  this  is  the  abomination  of  desolation, 
standing  where  it  ought  not.  There  are  preachers  who  shy 
from  every  question  involving  a  palpable  right  and  wrong, 

135 


by  Dr.  J.  B.  Gambrell,  D.  D. 

and  they  think  they  are  wise,  and  fool  a  lot  of  people  into 
the  same  notion.  I  have  known  some  of  this  class,  who  could 
never  be  induced  to  come  out  straight  on  the  prohibition 
question.  They  are  opposed  to  saloons  and  drunkenness, 
and  in  favor  of  temperance,  but  when  the  time  comes  to 
put  the  saloon  down  and  out,  they  fall  back  on  "conserva- 
tism," and  that  means,  so  far  as  they  are  concerned,  conserv- 
ing the  saloon. 

What  multitudes  of  preachers  trim  and  flinch  and  worm 
around  the  truth,  as  to  giving.  Everybody  ought  to  give. 
They  hope  the  brethren  will  feel  like  it.  It  is  a  good  thing 
to  give.  They  are  missionary,  and  go  to  pieces  if  somebody 
intimates  that  they  are  not.  It  is  all  right  to  support  the 
orphans  and  widows,  but  they  do  not  believe  in  pressing 
the  brethren  on  the  money  question.  When  they  shoot  off 
at  all  on  money,  they  aim  their  little  guns,  not  on  the  scrip- 
tural level,  but  to  the  level  of  public  opinion.  They  would 
not  camp  with  the  hardshells,  nor  will  they  go  up  and  take 
the  high  ground  of  the  scripture,  but  they  buy  land  some- 
where between  the  highlands  of  New  Testament  teaching 
and  the  low  grounds  of  downright  hardshellism,  and  live 
it  out  there. 

And  this  same  tribe  does  not  aim  to  be  exactly  right  in 
their  preaching  on  the  doctrines  of  the  New  Testament. 
They  have  great  respect  for  the  "feelings"  of  the  people, 
and  the  bottom  truth  about  many  is,  that  their  main  endeavor 
is  not  to  be  exactly  right,  but  to  get  on  the  soft  side  of  the 
people.  These  preachers  lower  doctrinal  standards.  They 
would  not  like  to  press  election  too  far,  or  salvation  by 
grace  alone,  or  baptism  in  its  place  or  communion  either. 
They  are  Baptists  in  easy  places,  but  they  do  not  make  a 
specialty  of  being  exactly  right  anywhere.  Somewhat  right 
is  good  enough  for  them.  They  are  of  the  pale,  pea-green 
variety,  unfit  alike  for  sunshine  or  rainy  weather. 

136 


Ten  Years  in  Texas 

What  I  want  to  say  now  is,  that  these  people  are  not  half 
as  smart  as  they  think  they  are.  They  get  left.  The  people 
who  make  a  specialty  of  doing  exactly  right,  are  the  peo- 
ple who  always  lead  and  always  come  out  ahead.  God  is  not 
with  the  man  who  aims  to  be  half  right,  three-fourths  right, 
or  ninety  per  cent,  right.  He  is  with  the  man  who  aims 
to  be  entirely  right.  The  exactly  right  people  have  always 
been  the  people  to  do  things,  and,  in  the  wind-up,  they  have 
the  respect  of  the  world,  although  the  world  may  hate 
them.  John  the  Baptist  made  a  specialty  of  being  exactly 
right.  He  could  not  get  along  with  Herod,  nor  Herod's 
woman,  and  he  could  not  get  along  with  the  Pharisees,  the 
religious  dudes  of  that  day ;  but  he  got  along  with  God  and 
fulfilled  his  mission  gloriously.  God  gave  him  a  quick  pas- 
sage to  his  eternal  home,  and  Jesus  Christ  passed  on  him  the 
supreme  compliment,  that  no  greater  man  had  ever  been 
born  of  woman.  John  was  a  do-exactly-right  man,  if  it 
made  an  earthquake,  and  he  landed  the  cause  he  stood  for 
at  the  right  place. 

Daniel  was  a  do-exactly-right  man  up  to  the  high-water 
mark.  Moses  was  a  do-exactly-right  man,  and  he  got  across 
the  Red  Sea,  bag  and  baggage.  The  Hebrew  children  were 
do-exactly-right  men,  and  they  came  out  of  the  fiery  fur- 
nace in  good  shape.  The  do-exactly-right  prescription  is 
good  against  water,  lions  and  fire.  Gideon  was  a  do-ex- 
actly-right man,  and  he  cleared  the  aliens  out  of  his  coun- 
try. Luther  was  a  do-exactly-right  man  on  the  doctrine 
of  justification  by  faith,  and  he  turned  the  current  of  his- 
tory. God  does  not  do  anything  with  milk-sops  and  trim- 
mers. 

In  a  meeting  held  by  one  of  our  evangelists,  the  leading 
woman  of  the  place,  a  member  of  the  Baptist  church,  who 
had  been  hanging  on  to  the  world  and  to  the  church,  con- 
cluded, under  a  powerful  appeal,  to  join  the  do-exactly- 
right  wing  of  the  army.    She  went  home,  burned  up  all  the 

137 


by  Dr.  J.  B.  Gambrell,  D.  D. 

cards  in  her  house,  made  splinters  out  of  certain  gaming 
devices,  brought  out  her  cut-glass  wine  set  and  beat  the 
whole  thing  into  bits  with  a  hammer,  and  then  explained  to 
her  husband,  that  from  that  day  on  she  would  give  her  ser- 
vice to  God.  She  arose  in  the  church  and  said:  "I  have 
lived  a  double  life,"  asked  forgiveness,  told  what  she  had 
done,  and  in  less  than  a  week  her  husband  was  converted. 
One  woman  known  to  myself  changed  the  whole  attitude  of 
a  church  on  the  financial  question  by  doing  exactly  right 
and  doing  it  openly. 

What  the  world  needs  today  is  a  large  re-enforcement 
to  the  do-exactly-right  wing  of  the  army.  Half  right  is 
not  right  at  all;  three-fourths  right  does  not  count;  ninety 
per  cent,  is  bad;  ninety-nine  per  cent,  is  not  good.  Any- 
thing shorter  than  an  honest  purpose,  fixed  in  the  heart,  to 
do  right  on  all  questions  as  they  arise,  will  not  give  strength 
to  a  Christian  life,  and  about  the  sorriest  specimen  of  hu- 
manity under  the  sun  is  the  preacher  who  is  trying  to  make 
up  in  tones  and  attitudes  and  platitudes  for  the  lack  of  down- 
right sincerity  of  heart,  which  will  commit  him  irrevocably 
to  the  right  side  of  every  question,  as  God  gives  him  to 
see  the  right. 

A  few  do-exactly-right  people  in  each  church  will  work 
the  mightiest  revolution  known  since  Luther  withstood 
princes  and  prelates  at  Worms.  Do-exactly-right  preachers 
will  take  counsel  of  God.  They  will  deliver  God's  message 
with  no  rant  or  tremor.  They  will  preach  in  view  of  the 
great  white  throne.  Like  the  do-exactly-right  Apostle  Paul, 
when  he  first  appeared  before  Caesar,  they  will  never  stand 
alone,  but  will  always  behold  the  Lord  with  them.  Under 
their  preaching,  Mrs.  Grundy  will  take  a  back  seat,  and 
"they  say"  will  yield  to,  "thus  saith  the  Lord."  These  do- 
exactly-right  preachers  are  the  only  ones  worth  their  weight 
in  sawdust.  And  when  the  pulpits  are  filled  by  do-exactly- 
right  preachers,  the  pews  will  be  filled  with  do-exactly-right 

>3« 


Ten  Years  in  Texas 

church  members.  There  will  be  a  stiff  atmosphere  in  the 
churches  and  the  Lord's  hosts  will  be  as  terrible  as  armies 
with  banners. 

Can't  we  drum  up  large  re-enforcements  to  the  do-cx- 
actly-right  wing  of  God's  army?    Who  will  join? 


THE  GREATEST  QUESTION. 


A 


MONO  Baptists  the  Great  Commission  is  common- 
ly accepted  as  the  immovable  rock  upon  which  all 
missionary  enterprises  are  built.  Every  word  of 
it  stands  on  the  supreme  authority  of  him  who 
introduces  the  document  by  declaring  that  all  power  in 
heaven  and  earth  is  given  to  him.  We  may,  therefore,  confi- 
dently assume,  that  so  long  as  we  pursue  the  policy  marked 
out  by  the  Commission  itself,  there  will  be  behind  us  and 
with  us  the  "All-power"  of  the  Lord  himself. 

The  Commission  divides  itself  naturally  into  sections. 
We  have  first,  "Go,  teach  all  nations."  Going  precedes 
teaching,  and  teaching  follows  going.  Baptists  have  stood 
against  the  world,  not  only  for  the  substance,  but  for  the 
divine  order  of  this  great  commission.  After  teaching,  or 
disciplining,  people  are  to  be  baptized.  Baptism  has  not 
only  its  function,  but  its  place  as  well,  and  the  Lord  places 
it  in  the  Commission,  where  he  wants  it  to  stay. 

Following  baptism  comes  another  course  of  teaching, 
which,  like  the  commandment  of  God,  is  very  broad.  We 
are  to  teach  "All  things  commanded."  Every  part  of  this 
document  connects  itself  back  to  "go,"  and  it  is  a  missionary 
document  from  beginning  to  end. 

A  large  number  of  Baptists  have  steadfastly  held  to  go- 
ing and  to  baptizing,  but  a  less  number  have  held  firmly  to 
the  course  of  teaching  which  is  to  follow  baptism.  Dr.  J.  M. 
Robertson,  in  a  recent  discourse  in  our  presence,  demon- 

139 


by  Dr.  J.  B.  Gambrell,  D.  D. 

strated,  with  great  force,  that  this  second  course  of  teach- 
ing is  just  as  essentially  and  truly  missionary  work  as  the 
first ;  that  it  belongs  to  the  same  great  missionary  command ; 
that  it  connects  itself  inseparably  with  the  go;  and  that  the 
apostles  themselves  so  understood  it  and  so  practiced.  With 
marvelous  clearness  he  showed  in  the  discourse  referred  to, 
that  while  Paul  made  one  tour  planting  churches,  he,  himself 
made  two  missionary  tours,  strengthening  the  churches  by 
teaching  them  the  "All  things  commanded."  He  not  only 
made  these  tours  himself,  but  he  sent  others  on  a  like  mis- 
sion to  the  churches;  two  at  a  time  generally,  and  some- 
times more  than  two. 

Even  a  casual  survey  of  the  field  throughout  the  South- 
ern states  will  convince  any  one  that  we  have  cut  the  Com- 
mission in  twain,  and  limited  its  scope  to  the  mere  matter 
of  planting  churches;  while  we  have  left  the  great  and  en- 
during question  of  Church  Culture  almost  untouched.  In 
this  case,  as  in  all  other  cases  where  we  go  contrary  to  the 
divine  teaching,  we  have  suffered  greatly.  Our  churches 
throughout  all  the  South  are  not  much  more  than  preaching 
stations.  The  church  itself  is  not  developed.  The  purposes 
of  the  churches  are  little  understood  by  the  masses,  and  the 
obligations  of  the  churches  but  slightly  felt.  Taking  the 
country  over,  by  careful  estimates  made  by  competent  per- 
sons, not  over  25  per  cent,  of  the  churches  throughout  the 
South  contribute  at  all  to  missions.  Many  old  associations 
do  absolutely  nothing.  The  contributions  of  the  contributing 
churches  represent  a  very  small  per  cent,  of  the  membership 
of  those  churches,  and  the  contributions  are,  as  a  rule,  a 
mere  fraction  of  what  the  contributors  really  ought  to  give. 
The  result  of  this  lack  of  church  culture,  which  has  come 
down  to  us  from  the  fathers  through  a  failure  to  carry  out 
the  commission  in  its  fullness,  is  exceedingly  humiliating. 
Nowhere  in  the  world  do  Baptists  give  as  poorly  as  in  the 
Southern  states.     Almost  a  million  and  a  half  of  us,  on  a 

140 


Ten  Years  in  Texas 

great  effort,  give  about  $125,000  a  year  to  foreign  missions ; 
whereas  it  would  be  easy  to  find  one  hundred  and  twenty- 
five  churches  that  ought  to  give  more,  or  even  to  find  one 
hundred  and  twenty-five  men  who  ought  to  give  more. 

When  we  consider  this  situation  in  all  of  its  bearing,  it 
ought  to  stir  us  to  the  very  depths.  We  have  only  touched 
the  fringe  of  the  question  when  we  discuss  the  meager  giv- 
ing of  some  churches  and  the  no-giving  of  most  of  the 
churches.  In  case  of  failure  to  do  right,  the  reflex  influence 
of  the  failure  on  those  who  fail  is  greater  than  the  failure 
itself.  Sin  is  a  gun  that  always  kicks  back  harder  than  it 
shoots  forward. 

What  are  some  of  the  results,  present  and  prospective, 
of  this  condition  of  things  ?  In  the  first  place,  we  have  very 
low  church  life.  Low  in  every  respect.  So  low,  indeed, 
that  in  many  cases  it  is  hardly  possible  to  discover  the  slight- 
est pulsations  of  life.  Churches  that  stand  entirely  out  of 
the  order  of  the  commission  are  churches  without  divine 
favor.  The  membership  are  weak,  poorly  prepared  to  resist 
temptations;  easily  carried  about  with  prejudices,  and,  in 
general,  hard  to  get  along  with. 

Another  result  is,  the  pastors  are  uniformly  not  sup- 
ported. In  general,  they  are  compelled  to  support  them- 
selves in  some  secular  employment.  They  farm  about 
enough  to  spoil  their  preaching,  and  preach  about  enough 
to  spoil  their  farming.  And  so  men  who  might  de- 
velop into  great  power  as  gospel  ministers  are  all  their  life- 
time mere  weaklings.  They  are  not  only  weak,  but  many  of 
them  become  subservient  and  work  in  harmony  with  the  un- 
developed, inactive  and  prejudiced  of  their  congregations. 
This  is  the  systematic,  or  rather,  unsystematic  way,  which 
starves  them  first,  and  then  the  churches  as  a  result  of  their 
starvation. 

Another  serious  result  is,  that  these  churches,  undevel- 
oped, inactive  and  disobedient  to  the  divine  command,  are  a 

141 


by  Dr.  J.  B.  Gambrell,  D.  D. 

dangerous  force  in  the  denomination.  The  idle  are  dangerous 
to  themselves  and  others  also,  and  those  who  are  doing 
nothing  good  are  almost  sure  to  be  doing  something  they 
ought  not  to  do.  They  are  a  constant  peril  to  the  order 
and  progress  of  the  denomination  on  all  lines.  They  become 
a  great  obstructing  force.  They  can  be  used  by  men  who 
have  a  use  for  them.  They  are  subject  to  spasms  of  ex- 
citement, and  by  reason  of  their  weakness  in  Bible  knowl- 
edge and  spiritual  life,  are  a  great  burden  and  care  upon 
the  more  active  in  their  own  churches,  associations  and  con- 
ventions. No  great  forward  movement  can  be  projected  that 
does  not  have  to  overgo  the  opposition  of  the  inert,  unin- 
terested, untaught  and  prejudiced  part  of  the  denomintion. 
We  stand  in  jeopardy  every  hour  throughout  all  the  South- 
ern states  from  this  great  mass  of  inactive,  do-nothing 
Baptists. 

We  do  not  take  the  view  of  many  pessimistic  writers 
that  they  are  unconverted.  The  mass  of  them  we  believe 
to  be  converted,  and  they  are  less  to  blame  for  the  present 
state  of  things  than  those  who  have  been  placed  by  divine 
Providence  in  the  forefront.  Our  denominational  policies 
have  been  narrow,  insufficient,  and  far  sh  xt  of  the  scope 
of  the  divine  commission  of  our  Lord.  The  trouble  that 
looms  up  dark  and  forbidding,  before  the  mind  of  the 
thoughtful  Baptists  is  that  these  churches  are  a  nesting- 
place  for  the  unnumbered  hosts  of  do-nothing  Baptists  in 
the  time  to  come.  It  puts  a  nightmare  on  our  spirits  to 
think  of  generations  of  Baptists  throughout  this,  the  great- 
est Baptist  country  on  the  face  of  the  earth,  and  only  a 
small  per  cent,  of  them  doing  anything,  and  that  small  per 
cent,  doing  only  a  small  per  cent,  of  what  they  ought  to  do. 

This  is  the  situation  and  not  a  dream.  No  wise  man 
among  us  will  shut  his  eyes  to  it.  It  is  to  be  considered  as  it 
is,  and  dealt  with  in  a  practical  way.  Practical  men,  not 
dreamers,  are  needed  to  change  the  front  of  things,  and 

142 


Ten  Years  in  Texas 

bring  the  whole  denomination  in  Texas,  and  elsewhere,  near- 
er up  to  the  New  Testament  standard.  It  is  said  by  men 
who  oppose  practical  methods  for  changing  this  state  of 
things,  that  these  churches  have  pastors  who  ought  to  train 
them  and  lead  them  in  all  practical  missionary  work.  That 
much  is  granted.  But  the  churches  planted  by  the  Apostle 
Paul  had  pastors.  He  had  given  orders  that  elders  be  or- 
dained in  all  the  churches,  and  it  was  done;  but,  notwith- 
standing that,  he  provided  for  the  visitation  of  the  churches 
to  bring  them  to  the  proper  standard  of  usefulness.  We 
shall  hardly  see  the  time  when  we  can  improve  on  the  divine 
method  of  doing  things ;  and  there  is  at  the  bottom  of  this 
opposition  to  apostolic  methods  in  developing  churches,  an 
unworthy  spiritual  conceit,  which  runs  into  a  monstrous 
spiritual  deceit.  Let  us  face  the  situation.  One  hundred  years 
have  gone  since  the  cause  was  planted  in  some  parts  of  the 
South,  a  half  a  hundred  since  it  was  planted  in  some  parts 
of  Texas,  and  yet,  the  oldest  churches  having  had  pastors 
all  these  years,  many  of  them  are  among  those  who  do  noth- 
ing at  all.  The  truth  of  it  must  be  told.  This  is  no  par- 
ticular fault  of  the  pastors,  but  is  a  result  of  their  environ- 
ments. They  have  not  been  taught.  It  is  no  humiliation 
to  any  man  of  God  to  say  to  him  that  there  are  things  that 
he  ought  to  know  that  he  does  not  know.  There  is  only 
one  kind  of  preacher  in  this  world,  that  we  thoroughly  dis- 
believe in,  and  that  is  the  man  who  thinks  he  knows  enough. 
Now,  if  this  situation  has  continued  for  all  these 
years,  and  is  growing  rather  worse  than  better,  when  will 
it  mend  itself?  Is  it  not  time  that  the  denomination  broaden 
its  plans  to  compass  the  whole  design  of  the  great  com- 
mission? Just  as  certainly  as  we  live  this  work  of  righting 
the  inactive,  or  poorly  developed  churches  is  the  work  before 
Texas  Baptists  today.  It  is  the  cure-all  remedy.  Right 
these  churches  and  teach  them  all  things  commanded,  and 
a   strong  church   life   will   be  the   best   possible   safeguard 

H3 


by  Dr.  J.  B.  Gambrell,  D.  D. 

against  wordly  temptations,  the  best  safeguard  against  here- 
sies ;  a  guarantee  of  pastoral  support ;  a  guarantee  of  co- 
operation in  our  mission  work,  and  a  guarantee  against  the 
disturbances  that  so  often  hinder  the  progress  of  Zion. 

Even  from  the  financial  standpoint  it  is  the  greatest 
problem  to  be  worked  out.  In  Mississippi,  some  twenty 
years  ago,  many  of  the  associations  having  completed,  as 
they  thought,  their  associational  work,  had  dropped  entirely 
out  of  all  co-operation  in  the  spreading  of  the  gospel  beyond 
the  preaching  in  their  own  meeting  houses.  One  of  the 
largest  associations  in  the  state,  numbering  about  2,500  peo- 
ple, living  in  an  excellent  country,  gave  habitually  less  than 
$100  a  year,  which  was  distributed  in  a  loose  way  among 
some  broken-down  preachers  in  their  own  association.  The 
state  board  employed  some  of  the  ablest  men  in  the  state 
to  teach  the  ''All  things  commanded''  in  these  churches. 
Among  them  was  that  heroic  spirit  which  went  from  New 
Orleans  the  other  day  to  glory — Dr.  D.  I.  Purser.  We  have 
in  mind  at  this  writing  the  work  he  did  in  the  above  mention- 
ed association.  A  few  months  was  spent  with  the  churches, 
the  association  came  into  hearty  co-operation,  and  for  the 
years  succeeding  has  given  perhaps  $1,000  a  year  for  the 
spread  of  the  gospel.  This  is  but  one  of  the  many  instances 
known  to  the  writer.  In  nothing  was  the  financial,  wisdom 
of  the  board  in  that  state  so  demonstrated  as  in  its  effort 
to  bring  to  the  support  of  all  missions  the  inactive  associa- 
tions and  churches,  and  that  ought  to  be  the  leading  business 
of  our  board  in  Texas  until  there  is  a  new  face  put  on  things 
in  this  great  state. 

That  objections  will  be  raised  is  absolutely  certain,  and 
it  is  certain  that  these  objections  will  come,  mainly,  from 
those  who  have  studied  the  matter  less,  and  need  the  work 
the  most;  but  no  amount  of  objection  should  turn  a  great 
convention  away  from  an  honest  effort  to  carry  out  the  com- 
mission of  our  Lord  in  its  fullness. 

144 


Ten  Years  in  Texas 
WHICH  WAY,  THIS  OR  THAT? 

r  s^  |  NE  of  the  chief  of  the  debaters  advises  that  "Dr. 
IVjJJ  Gambrell"  get  up  some  debates  as  a  means  of  unit- 
jj^PJ  ing  the  brethren.  He  has  had  a  little  debate  with 
a  Campbellite  debater,  and  he  says  all  the  Baptists 
lined  up  together.  Likely  those  present  did.  But  unhap- 
pily for  the  suggestion,,  the  brethren  who  do  things  to 
much  account  were  not  there,  p.nd  will  not  be  at  the  next 
one.  The  Campbellite  with  whom  this  debater  came  the 
best  part  of  a  thousand  miles  to  debate  told  us  that  the 
trouble  with  him  had  been  that  he  could  not  get  a  debate 
with  a  representative  Baptist.  This  will  be  his  trouble  next 
time  we  see  him. 

I  do  not  insist  that  debates  never  do  good,  or  that  it  is 
never  wise  for  a  Baptist  to  take  part  in  them.  I  have  a 
feeling  to  the  contrary  of  this,  though  i  have  never  seen 
the  time  when  a  greater  victory  could  not  be  won  by  not 
having  a  debate.  Hence,  though  challenged  repeatedly  in  the 
past,  I  never  saw  my  way  as  a  minister  to  do  what  the  flesh 
and  the  world  would  delight  in,  take  the  "cuticle"  off  an  ob- 
streperous belligerent.  I  knew  it  could  be  done,  and  had  a 
feeling  that  there  would  be  some  satisfaction  in  it ;  but 
there  was  no  market  for  Campbellite  and  Pedobaptist 
"hides."  And,  besides,  I  preferred  to  take  another  course 
and  get  the  "hides"  and  the  people  in  them  all  in  the  Bap- 
tist churches  in  a  comfortable  state  of  mind,  soul  and  body. 
Thus  I  have  missed  some  fine  chances  for  debates.  Still  it 
may  be  that  now  and  then  a  debate  would  do  good. 

This  article  is  directed  against  the  professional  debater, 
his  spirit  and  methods.  I  have  a  long,  painful,  unsatisfactory 
acquaintance  with  the  subject  in  hand,  having  seen  the  cause 
suffer  many  things  at  the  hands  of  this  unhappy  class.  Are 
they  or  their  ways  helpful  toward  denominational  unity  and 
co-operation  ?    They  are  not.    I  could  write  down  the  names 

145 


by  Dr.  J.  B.  Gambrell,  D.  D. 

of  the  leaders  of  the  tribe  and  show  that  severally  and 
collectively  they  are  the  most  factional,  turbulent  sowers 
of  discord  within  Baptist  ranks.  This  is  notorious.  They 
have  the  contentious  spirit  and  must  fight  on  till  death, 
and  fight  they  will.  Turned  into  pugilists  by  their  debates, 
they  lose  interest  in  other  things,  and  must  turn  everything 
into  a  fight.  Well  did  Dr.  J.  B.  Moody  turn  away  from  a 
course,  which  was  rapidly  disqualifying  him  for  higher, 
holier  and  better  things.  To  secure  unity  with  such  a  spirit 
and  such  methods,  the  denomination  would  have  to  be  like 
them,  and  that  would  be  to  turn  our  whole  working  force 
into  a  perpetual  prize  ring  exhibition.  Look  at  the  very 
heroes  of  the  debating  arena,  and  they  are  in  one  eternal 
round  of  fights,  with  outsiders  and  insiders.  The  less  unity 
on  that  line  the  better. 

But  I  have  well  matured  convictions  on  the  subject,  going 
to  particulars.  It  may  help  us  to  a  fair  understanding  of 
the  matter  to  state  some  of  them. 

1.  Speaking  now  of  the  professional  debaters,  I  risk 
nothing  in  saying,  that  of  all  men  among  us,  they  are  poor- 
est representatives  of  New  Testament  Christianity.  They 
are  extreme  in  statement,  lopsided  in  doctrine,  and  off  tone 
in  spirit.  They  are  the  unsafest  guides  in  religion,  being 
extreme  at  this  point,  entirely  blank  there,  and  in  spirit 
trash,  and  of  the  world,  the  flesh  and  sometimes  worse. 
Read  their  papers ;  read  the  accounts  given  by  their  admir- 
ers of  their  performances,  and  see  the  coarseness,  the  vain- 
glorious spirit,  the  utter  absence  of  that  spirit  which  breathes 
through  every  page  of  the  New  Testament.  It  is  the  spirit 
of  the  bully  and  the  prize  ring,  not  the  spirit  of  the  Naza- 
rene.  Can  this  sort  of  thing  win  for  Jesus  ?  No.  It  is  a  re- 
proach to  the  cause  and  a  curse  to  the  Baptist  people. 

2.  These  debaters  and  debates  infect  the  denomination 
and  the  public  with  their  vainglorious  spirit.  They  make 
contentions  and  strifes  in  communities  to  the  detriment  of 

146 


Tex  Years  in  Texas 

the  spiritual  life  of  God's  saints.  They  never  dispose  the 
people  to  prayer  or  praise  or  to  any  of  the  sweet  charities, 
which  are  the  strength  and  chief  ornaments  of  religion. 
They  are,  as  they  go,  fruitful  of  many  small  questions  which 
do  minister  strife  rather  than  godly  edifying.  They  have 
turned  multitudes,  even  whole  churches,  away  from  the 
main  things  and  set  them  off  into  vainglorious  wrong,  while 
the  last  are  neglected. 

3.  These  debates  harden  sinners,  as  well  as  saints,  the 
way  they  are  commonly  carried  on — a  battle  of  gladiators 
without  tenderness  or  love ;  without  grace  or  unction.  The 
communities  where  they  are  held  become  spiritually  dead 
and  barren,  like  spots  where  log  heaps  or  brick  kilns  are 
burnt.  The  results  in  many  cases  are  such  as  to  appall  any 
soul  devoted  to  the  chief  thing  for  which  Christ  lived  and 
died  and  rose  from  the  grave  and  intercedes  on  high,  the 
saving  of  the  lost  world.  They  are  schools  for  the  deceitful 
handling  of  God's  Word. 

4.  They  are  not  favorable  to  the  propagation  of  the 
Baptist  faith ;  for  they  commence  in  an  atmosphere  of  oppo- 
sition, and  men's  minds  are  set  against  the  truth.  The 
conditions  are  bad  to  begin  with,  and  nearly  certain  to  get 
worse.  Both  sides  nearly  always  report  a  victory.  The 
world,  the  flesh  and  the  devil  have  a  fine  chance  at  an  ordi- 
nary debate  where  the  "fur  flies"  for  the  fun  of  it,  and  where 
sinners  lost  are  made  partisans  touching  things  beyond 
them.  This  is  not  the  place  for  truth  to  have  the  best 
chance.  Without  one  shadow  of  a  doubt,  I  believe  the 
professional  debater  a  burlesque  on  New  Testament  Christi- 
anity, and  an  awful  curse  to  the  cause  of  Christ,  if  a 
time  came  when  some  Goliath  must  be  met,  let  the  churches 
select  some  spiritual  pastor,  well  rounded  in  his  theology 
and  Christly  living,  and  let  this  man,  in  lowliness  of  spirit, 
care  for  the  cause,  and  then  take  care  that  he  be  not  infected 
with  the  spirit  to  go  about  and  seek  whom  he  may  get  up  a 

14/ 


by  Dr.  J.  B.  Gambrexl,  D.  D. 

debate  with.  And  let  him  be  careful  not  to  be  beguiled  into 
starting  a  paper  to  exploit  his  views,  so  as  to  catch  things 
coming  and  going. 

What  is  the  best  way  to  unify  our  people?  I  answer: 
Lift  up  a  standard  for  the  great  thing  nearest  the  heart  of 
Christ,  even  the  rescue  of  the  perishing.  Not  hold  debates, 
but  hold  revival  meetings,  blood  warm ;  God  has  given  every 
redeemed  soul  a  love  for  this.  A  revival  will  heal  more  bick- 
erings, more  strifes,  more  heartaches  and  heart  breaks  than 
anything  ever  set  agoing  among  men.  To  see  the  lost  com- 
ing home  to  God,  will  lift  a  man  or  a  church  higher  than 
anything  else  this  side  of  heaven.  A  great  revival  will  burn 
out  the  dross,  purify  churches,  and  clarify  the  atmosphere. 
It  opens  more  hearts  than  anything,  and  disposes  more  peo- 
ple to  receive  the  truth  and  walk  in  it.  It  makes  the  finest 
possible  conditions  for  preaching  Bible  doctrine,  and  re- 
sults in  baptizing  more  Campbellites  and  others  than  all 
the  debates  ever  held.  Moreover,  it  associates  strong  doc- 
trine with  Christly  spirit,  and  puts  no  stamp  of  reproach 
upon  the  Baptist  name,  as  the  average  debate  does. 

"Dr.  Gambrell"  is  distinctly  in  better  business  than  hold- 
ing little,  pesky  debates.  To  preach  to  a  little  congregation 
in  a  school  house,  as  I  have  been  permitted  to  do  lately, 
and  to  hear  the  shouts  of  souls  born  to  God  is  immeasurably 
more  glorious  than  all  the  pitched  battles  of  all  the  debaters 
walking  the  earth  today. 

I  may  be  extreme,  but  I  can't  even  imagine  Paul  quitting 
his  great  missionary  work  to  hold  a  five  days'  debate  with 
Diotrephes  at  $100  a  debate.  I  must  close  with  this  remark 
additional:  We  owe  something  to  God's  people  who  are 
not  Baptists,  and  it  is  bad  to  give  them  a  stone  for  bread. 

148 


s 


Ten  Years  in  Texas 

THE  LAW  OF  THE  HARVEST. 

OWING  and  reaping  is  the  world's  work.  We  go 
a  ceaseless  round  in  this  common  employment.  It 
is  seed  time  now,  and  then  harvest.  The  farmer, 
having  regard  to  due  seasons,  plants,  and  in  the  full- 
ness of  time  gathers  into  his  barns.  The  merchant  buys 
and  sells  and  gets  again.  The  capitalist  invests  and  col- 
lects. The  politician  canvasses  and  goes  to  the  legislature, 
so  all  the  world  toils  in  ceaseless  circles,  all  sowing  and 
reaping,  some  in  sorrow,  some  in  joy. 

The  laws  governing  the  harvests  are  the  same  in  tem- 
poral, intellectual  and  spiritual  things.  We  are  all  under 
these  laws  and  must  do  our  life  work  under  their  inexorable 
sway.  They  are  fixed  by  the  hand  that  made  the  world,  and 
the  fulness  of  it.  They  reach  to  every  square  inch  of  man's 
kingdom,  and  they  take  life  out  of  the  realm  of  chance  and 
give  to  it  a  fixed  rule  of  action. 

The  first  feature  of  the  law  of  the  harvest  I  mention, 
is  that  all  are  sowers,  whether  they  wish  to  be  or  not.  No 
man  liveth  to  himself,  and  no  man  dieth  to  himself.  In 
this  life  a  man  cannot  be  a  Mr.  Nobody.  He  is  somebody 
by  virtue  of  living,  and  his  life  is  a  continuous  seed-sowing. 
So  intensely  true  is  this  that  every  human  life  affects  the 
moral  level  of  the  world  even  as  every  drop  of  water  affects 
the  sea  level.  This  imparts  to  every  human  being  an  unspeak- 
able value,  and  ought  to  deeply  impress  us  with  the  impor- 
tance of  looking  closely  after  the  very  lowly.  A  neglected 
girl,  left  parentless  by  an  epidemic  in  New  York  State,  be- 
came, in  time,  the  mother  of  a  generation  of  six  hundred 
criminals.  Society  sowed  neglect,  and  reaped  a  harvest  in 
kind.  This  neglected  girl  lost  the  State  $3,000,000,  to  gather 
the  tares  and  prevent  further  ruin.  Society,  as  well  as  in- 
dividuals, sows  and  reaps  under  the  law  of  the  harvest. 
We   sow   saloons   and   reap   murder,     gambling,     poverty, 

149 


by  Dr.  J.  B.  Gambrkll,  D.  D. 

squalor,  social  disorder,  wrecked  homes;  temporal,  intel- 
lectual and  spiritual  ruin.  The  politicians  concern  them- 
selves in   such  matters  with  trying  to  curtail  the  harvest. 


The  Unlettered  Negro  who  Digs  His  Living  out  of  the  Ground   is   Wise 
Enough  to  Plant  What  He  Wants  to  Gather. 


50 


Ten  Years  in  Texas 

Statesmen,  knowing  the  law  of  the  harvest,  concern  them- 
selves with  the  sowing. 

The  law  of  the  harvest,  furthermore,  is  that  the  sowing 
and  the  reaping  is  the  same  in  kind.  Even  the  dullest  far- 
mer knows  this.  The  unlettered  Negro,  who  digs  his  liv- 
ing out  of  the  ground,  is  wise  enough  to  plant  what  he 
wants  to  gather.  He  does  not  plant  at  random,  just  any- 
thing his  hand  finds.  For  corn  he  plants  corn,  for  potatoes, 
he  plants  potatoes,  etc.  This  is  the  law :  "Whatsoever  a 
man  soweth,  that  shall  he  also  reap."  In  the  natural  world 
we  have  natural  demonstrations  of  this  truth  in  such  an 
endless  series  that  no  one  questions  the  absolute  certainty 
of  the  law.  But  this  same  law  holds  all  through  life,  in  the 
intellectual  as  well  as  in  the  spiritual.  There  is  no  differ- 
ence. The  eyes  of  the  world  are  holden  that  they  cannot 
see  this.  They  sow  evil  and  expect  to  gather  good.  They 
sow  darkness  and  expect  to  reap  light.  They  sow  hatred 
and  expect  love.  They  sow  folly  and  expect  to  reap  wis- 
dom. They  sow  strife  and  expect  peace.  Everywhere  ev- 
erything produces  after  its  kind.  Under  the  law  of  the  har- 
vest, seed  multiply,  some  thirty,  some  forty,  some  a  hun- 
dred-fold. This  law  of  increase  is  limited  by  conditions. 
The  yield  is  larger  in  rich  soil  prepared  for  the  seed.  Sea- 
sons also  affect  the  harvest.  But  the  law  of  increase  holds. 
There  is  a  story  of  two  Scotchmen  who,  upon  leaving  the 
mother  country  each  resolved  to  bring  with  him  something 
which  should  perpetually  remind  him  of  home.  One  brought 
the  seed  of  thistle  and  the  other  a  colony  of  bees.  The 
thistle  rapidly  spread  over  a  large  section  of  America  to  the 
grief  of  every  farmer.  The  bees  have  spread,  also,  and  fur- 
nish honey  for  millions.  True  or  false,  the  stery  illustrates 
the  law  of  increase.  One  evil  word  produces  others,  and 
they  others  still,  until  a  whole  community  is  convulsed  with 
strife.  We  are  planting  saloons  in  our  new  possessions. 
They  will  multiply  and  curse  the   races  we  have  set  our 

151 


by  Dr.  J.  B.  GambreIvL,  D.  D. 

hands  to  bless  and  elevate,  and  this  government  can  no  more 
escape  the  harvest  than  can  an  individual  escape  the  harvest 
of  his  sowing.  We  are  sowing  blood-guiltiness,  and  the 
harvest  will  be  the  blood  of  our  own  people. 

Applying  the  law  of  the  harvest,  Paul  said  to  the 
church  at  Corinth:  "They  that  sow  sparingly  shall  also 
reap  sparingly."  This,  in  temporal  things,  comes  home  to 
the  common  sense  of  every  one.  He  is  an  uncommon  fool 
who  economizes  in  seed  corn,  when  a  single  grain  planted 
is  likely  to  produce  hundreds  of  grains  a  little  later.  But  in 
spiritual  things  such  folly  characterizes  whole  churches  and 
even  whole  denominations.  Herein  is  the  weakness  of  many. 
They  sow  sparingly  and  expect  to  reap  abundantly.  They 
skimp  in  all  the  work  and  ways  of  the  church,  and  then 
lament  the  leanness  of  the  church.  The  individual  with- 
holdeth  more  than  is  meet  and  expects  to  increase.  "There 
is  that  scattereth  and  yet  increaseth,  and  there  is  that  with- 
holdeth  more  than  is  meet,  and  it  tendeth  to  poverty,"  says 
God. 

From  these  general  remarks  on  the  law  of  the  harvest, 
let  us  draw  some  lessons  profitable  to  individuals  and 
churches.  It  is  easy  to  see  the  folly  of  the  notion  that  young 
men  must  "sow  wild  oats."  If  they  do,  they  will  reap  wild' 
oats,  and  the  likelihood  is  the  crop  will  constantly  reproduce 
by  grain  left  on  the  ground.  Wild  oats  is  another  name  for 
tares,  and  tares  are  dreadfully  hard  to  eradicate  from  the 
soil,  once  they  take  root.  There  is  every  reason  known 
under  heaven  why  young  men  should  not  sow  wild  oats. 
Paul,  in  parceling  out  advice  to  different  classes,  admon- 
ished young  men  to  be  sober-minded,  the  Greek  being  wise 
or  reasonable.  If  a  man  is  to  sow  wild  oats  he  ought  to 
wait  till  he  is  old,  so  as  to  shorten  the  reproductive  period. 
The  real  foundation  of  future  success  is  laid  by  men  in  early 
life.  The  seed  sown  reproduces  in  the  character  of  the 
person,  and  he  becomes  like  the  things  he  does.     Besides, 

152 


Tex  Years  in  Texas 

early  good  deeds  reproduce  in  others  to  our  life-long  advan- 
tage. The  sheaves  are  brought  back  and  fill  our  barns  in 
old  age.  To  sow  economy  and  industry  in  early  life  is  to 
gather  a  harvest  of  plenty  in  old  age.  To  sow  kindness  early 
is  to  gather  staunch  friends  amid  the  gathering  shadows 
of  age.  Kindness  reproduces  from  father  to  son,  from 
friend  to  friend.  How  often  do  old  men  meet  the  young 
and  hear  them  say,  "I  have  heard  you  spoken  of  by  my 
father  or  my  mother,  perhaps  it  is  my  grandfather  or  grand- 
mother who  loved  you  for  the  good  you  did  them." 

The  sower  must  commit  the  seed  from  his  hand  to 
wind  and  weather,  not  forgetting  that  God  rules  both  wind 
and  weather.  No  one  can  tell  which  grain  will  prosper. 
We  must  sow  beside  all  waters,  at  morning,  noon  and  even- 
ing. The  Lord  of  the  harvest  keeps  watch  o'er  all  the  seed 
and  will  reward  the  sower. 

It  comes  to  pass  often,  that  one  sows  and  another  reaps. 
The  Sunday  School  teacher  sows  the  seed  and  years  after 
in  another  place  perhaps,  a  pastor  or  evangelist  reaps,  and 
both  rejoice  together.  The  mother  plants  the  seed  in  her 
child's  heart  and  dies.  When  the  great  harvest  home 
comes  at  the  end  of  the  world,  she  will  reap  what  in  tears 
she  sowed,  but  did  not  live  to  see  spring  up  and  bear  fruit. 
None  of  us  can  labor  in  vain  in  sowing  the  seed  of  the 
Kingdom. 

In  spiritual  sowing  we  are  just  where  we  are  in  tem- 
poral sowing.  In  both  cases,  the  increase  is  of  God.  No 
man  can  make  corn  grow.  The  light  and  the  moisture  are 
of  the  Lord.  In  the  natural  world  seed  time  and  harvest, 
under  the  good  providence  of  God,  do  not  fail.  It  is  so  in 
spiritual  things.  Churches  and  people  who  go  forth  sowing 
with  tears,  do  reap,  though  there  is  much  about  it  mysteri- 
ous. The  idle  churches  fail.  The  sowing  churches  reap. 
There  is  amid  all  the  uncertainties  of  it,  a  divine  certainty. 
Faith  sees  it,  and  withholds  not  its  hand. 

*53 


by  Dr.  J.  B.  Gamcrell,  D.  D. 
EVANGELIZING  THE  FAR  WEST. 


S"""!OME  years  ago,  Pastor  Bunting,  then  of  Pecos, 
backed  up  by  that  church,  and  aided  by  religious 
jjjj§  people  of  different  denominations,  who  desired 
the  religious  welfare  of  the  scattered  people  of 
that  section,  began  the  Madera  camp-meeting.  Like  most 
great  things,  it  began  small,  but  has  grown,  year  by  year. 
The  place  is  500  miles  wrest  from  Dallas,  45  miles  south  of 
the  Texas  and  Pacific  Railroad,  up  in  the  Davis  Mountains. 
If  anyone  supposes  that  there  are  no  mountains  to  speak  of 
in  Texas,  he  is  mistaken.  The  whole  country  in  the  west 
is  high.  The  boasted  mountains  of  New  England,  put  down 
out  there,  on  a  sea  level,  would  make  deep  holes  in  the 
ground.  On  this  elevated  plateau,  there  are  real  moun- 
tains. Up  in  a  deep  canyon  in  these  mountains  is  the  spot 
where  the  great  cowboys'  campmeeting  is  held.  To  get 
there  you  must  go  on  purpose.  It  is  not  on  the  way  to  any- 
where. The  mountain  pass  opens  into  a  wider  place,  a 
valley  of  a  few  acres.  A  mountain  stream  comes  down  to 
supply  water  for  cowman  use,  and  an  excellent  place  for 
baptizing. 

John  the  Baptist  was  fond  of  the  wilderness,  and  he 
stuck  close  to  Jordan,  and  other  places  where  there  was 
"much  water."  Madera  would  have  suited  him  exactly. 
Encircling  this  open  space  are  the  lofty  cliffs  rising  hun- 
dreds of  feet  perpendicular.  It  is  one  of  the  most  pictur- 
esque spots  the  eye  ever  beheld. 

Last  year  there  were  about  300  campers;  this  year  be- 
tween 400  and  500.  They  were  there  from  Houston,  San 
Antonio,  El  Paso,  Dallas,  and  other  remote  points.  Some 
came  400  miles  out  of  the  country,  taking  trains  at  their 
stations,  coming  part  of  the  way,  and  then  traveling  180 
miles  in  their  private  conveyances.  The  diameter  of  the 
campmeeting  circle  was  full  400  miles. 

154 


Ten  Years  in  Texas 

People  came  for  one  great  purpose — to  seek  their  soul's 
good ;  not  every  one,  but  that  was  the  predominant  thought. 
The  cowboys  were  there  in  great  force,  manly,  respectful, 
and  reverent.  The  great  ranch  men  and  women  were  there 
with  their  full  force.  Peoples  of  many  denominations  were 
there,  broad-minded  and  tolerant,  all  co-operating  up  to  the 
point  of  agreement,  and  no  further,  yet  without  bitterness, 
when  they  could  go  no  further. 

These  ranch  people  are  great.  The  average  person  from 
the  East  must  revise  his  judgment  of  the  ranch  people.  They 
are  uncommonly  intelligent,  thoroughly  orderly  and  self- 
respecting.  They  have  cut  out  the  rowdy  and  the  scrub. 
There  is  no  more  place  for  them  among  these  high-minded 
people.  There  were  large  numbers  of  young  people  present, 
and  during  the  entire  time,  we  noted  not  so  much  as  an  in- 
discretion. 

The  hospitality  of  the  people  is  boundless.  The  finest 
beef  one  ever  ate  is  provided,  and  all  the  campers  are  in- 
vited to  help  themselves.  People  turn  in  and  eat  anywhere. 
The  social  feature  is  not  left  out  by  any  means;  but  it  is 
not  foremost. 

The  one  large  feature  of  the  meeting  was  its  intense  re- 
ligious purpose.  That  seems  fixed.  One  ranch  woman, 
standing  as  practically  alone  for  Christ  on  her  great  ranch 
of  more  than  400  square  miles,  brought  her  entire  establish- 
ment, except  one  negro  woman,  to  keep  the  place,  hoping 
that  salvation  might  come  to  her  house.  And  it  did.  Every 
one  was  saved,  and  she  went  before  several  of  them  into  the 
baptismal  waters.  One  man,  73  year  old,  who  had  spent 
much  of  his  life  on  the  waters,  but  who  lived  in  the  moun- 
tains alone,  walked  20  odd  miles,  with  his  heart  set  to  seek 
the  Lord.  He  was  baptized  at  the  very  last.  People  from 
remote  parts  were  careful  to  bring  the  unconverted,  hoping 
they  might  find  grace  and  salvation.  Some  entire  camps 
went  away  rejoicing  in  the  Lord. 

155 


by  Dr.  J.  B.  Gambrell,  D.  D. 

How  many  were  saved?  God  only  knows.  Almost  ev- 
ery service  some  came  over  the  line.  One  of  the  first  con- 
verts was  a  man  of  great  strength,  whose  wife  said  at  the 
very  start :  "I  am  here  to  see  my  husband  converted ;"  and 
speedily  it  was  done.  Then  she  wanted  everybody  saved. 
What  a  noble  dissatisfaction  does  this  soul-winning  create 
right  in  the  midst  of  the  highest  joys  heaven  gives  to  mor- 
tals here  below! 

There  were  mountain  top  meetings,  hours  "when  heaven 
came  down  our  souls  to  greet,  and  glory  crowned  the  mer- 
cy seat."  Some  of  these  were  quiet  and  heavenly,  when  the 
dews  of  grace  fell  gently  on  our  hearts.  Then  there  were 
great  conquest  meetings,  resembling  the  irresistible  on- 
slaught of  a  conquering  army  when  the  vanquished  throw 
down  their  arms  and  come  under  the  flag  for  protection. 
At  one  such  meeting  23  surrendered;  at  another,  28,  and, 
perhaps,  more.  They  came  singly,  and  in  groups,  under 
the  powerful  pleadings  and  solemn  warnings  of  Pastor  Tru- 
ett,  who  was  the  principal  preacher  of  the  meeting.  The 
preaching  was  strong  and  thorough.  The  converts  were 
admonished  to  take  their  stand  and  to  obey  Christ  the  Lord, 
and  not  man  at  all.  Things  went  on  very  much  after  the 
New  Testament  fashion.  Twenty-one  were  baptized  in  the 
beautiful  stream  hard  by.  There  were  4  baptizings,  one 
at  midnight.  Some  cowboys  were  to  leave  next  morning, 
and,  having  found  the  Savior,  desired  to  follow  Him  that 
very  night.  There  were  4  of  them.  There  was  water  and 
no  one  could  forbid  them.  Not  a  few  will  join  Baptist 
churches  at  home,  and  numbers  will  join  other  denomina- 
tions, according  to  their  several  views.  There  were  not 
less  than  75  professions,  and  many  backsliders  were  reclaim- 
ed, and  won  to  a  higher  life. 

Some  evenings  the  girls  formed  companies  and  marched 
up  and  down  the  camp  singing  sacred  songs.    Then  men  and 

156 


Ten  Years  in  Texas 

women  broke  into  groups  and  went  to  the  mountain  sides 
to  pray  and  labor  with  the  unsaved. 

One  of  the  best  features  of  the  meeting  was  the  deep- 
ening and  maturing  of  the  religious  life  of  God's  people. 
There  was  a  drawing  in  all  round.  The  sublime  possibilities 
of  Christian  faith  were  brought  out  strong.  The  power 
of  the  gospel  to  save,  and  save  the  worst,  and  to  save  at 
once,  and  to  save  eternally,  gripped  many  hearts.  There 
were  at  least  a  dozen  preachers  present,  and  I  believe  not 
one  failed  of  a  great  blessing  helpful  toward  a  new  order 
of  preaching. 

I  cannot  help  believing  that  one  of  the  best  features  of 
the  meeting  was  its  utter  openness  and  candor;  its  relief 
from  all  unnecessary  restraint.  People  spoke  out  freely, 
even  boys  and  girls.  Men  came  seeking  salvation  and  said 
so  right  out.     Everything  was  easy. 

Eminent  ministers  were  present  belonging  to  other  de- 
nominations, and  rendered  efficient  service.  Among  these 
were  Pastor  Moore,  of  the  First  Methodist  Church,  San 
Antonio;  Dr.  Little,  superintendent  of  missions  in  Texas 
for  the  Northern  Presbyterians,  and  Pastor  Bloyse,  of  Fort 
Davis  Presbyterian  Church,  whose  praise  is  on  the  tongues 
of  all  good  people  in  that  entire  section. 

These  notes  must  be  brought  to  a  close,  though  multi- 
tudes of  things  crowd  on  me,  all  worthy  of  mention.  Camp 
was  broken  at  noon  Monday,  and  the  people  moved  out  of 
the  canyon  on  to  the  wide  prairies,  separating  here  and 
there,  making  for  their  distant  homes,  many  with  new  hopes 
and  all  in  love.  One  of  the  wonderfully  beautiful  things 
about  these  glorious  western  people  is  their  love  for  each 
other.  It  is  beautiful  beyond  words.  The  long  caravan 
looks  like  an  army  train;  75  or  100  stopped  the  first  night 
at  the  Cowan  ranch,  after  a  drive  of  25  miles,  made  in  about 
4  hours.  The  horses  in  the  west  don't  know  much  about 
walking.    A  beef  is  killed  for  all  to  help  themselves.     The 

157 


by  Dr.  J.  B.  Gambrell,  D.  D. 

"church  wagons"  are  opened  and  the  cooks,  Negroes  and 
Mexicans,  go  to  their  work.  After  a  while  one  cook  cries 
out :  "Here  it  is.  You  had  better  come  and  get  it,  or  I  will 
throw  it  out."  Men  and  women,  boys  and  girls,  all  come 
up  and  take  a  tin  plate,  a  tin  cup,  knife,  fork  and  spoon, 
and  go  and  get  what  they  want.  They  sit  down  on  the 
grass,  tailor-fashion,  chat  and  eat.  There  is  some  hearty 
and  wholesome  romping  out  on  the  open.  The  shadows 
of  the  evening  fall  on  the  wide  plain.  The  campers  gather 
in  a  group,  sitting  on  the  grass,  and  one  after  another 
quotes  a  passage  from  the  holy  Book  of  God.  A  girl  leads 
in  a  song.  Then  there  is  a  prayer,  "God  be  with  us  till 
we  meet  again"  floats  out  on  the  air,  then  another  prayer, 
and  every  one  prepares  to  sleep  the  sleep  of  peace.  The 
beds  are  spread  out  on  the  open  plain  in  groups  by  families 
and  we  lie  down.  Looking  up  to  the  clear  sky  studded  with 
stars,  the  19th  Psalm  comes  to  me  with  a  strangely  happy 
meaning,  "The  heavens  declare  the  glory  of  God  and  the 
firmament  showeth  His  handiwork." 

It  is  morning,  and  the  cooks  are  rekindling  their  fires. 
With  breakfast  over,  we  break  camp  piece  meal,  and  go  our 
several  ways,  to  meet  next  year,  if  God  will,  all  expecting, 
praying  and  willing  to  work  for  much  greater  things  when 
we  meet  again.  It  is  worth  a  trip  across  the  continent  to 
be  in  such  a  meeting. 


«£  *# 


158 


Ten  Years  in  Texas 

CHURCH  SOVEREIGNTY  AND  DENOMINA- 
TIONAL COMITY. 

BHESE  two  questions  lie  close  together.  It  is  quite 
easy  for  us  to  press  either  one  beyond  its  proper 
limits,  and  thus  interefere  with  the  other.  There  is 
nothing  about  Baptists  which  are  more  thorough- 
ly agreed  than  church  sovereignty ;  that  is,  the  right  of 
each  separate  church  to  govern  itself  and  to  regulate  all 
of  its  affairs  after  its  own  mind  without  any  interference 
from  the  outside.  Once  upon  a  time,  in  the  heat  of  a 
popular  discussion,  we  struck  off  this  statement,  which  pre- 
sents the  case  about  like  it  is:  "A  church  is  a  complete 
institution  in  itself;  it  is  finished  off  and  tucked  in  at  both 
ends,  and  has  no  contrivance  for  attaching  itself  to  any- 
thing else."     That  is  the  truth  in  a  figure. 

While  the  church  sovereignty  is  universally  accepted 
among  Baptists,  it  is  also  widely  understood  that  a  church 
has  not  sovereignty  in  the  sense  that  it  can  do  anything  it 
pleases,  but  rather,  that  it  is  under  limitations  of  the  law, 
and  that  Christ  is  the  head  of  the  church.  It  is  not  a  legis- 
lative body,  but  an  executive  body ;  therefore,  there  are 
limitations  upon  church  sovereignty. 

First:  No  church  can  exercise  in  any  such  way  as  to 
go  beyond  its  own  sphere.  Outside  of  that  sphere  it  has  no 
power,  and  in  fact,  no  existence.  The  limitations  of  church 
sovereignty  are  the  bounds  of  the  church  itself.  All  mat- 
ters pertaining  to  more  than  one  church  are  regulated  by 
denominational  comity. 

Second :  The  simplest  kind  of  truth  is  that  one  church 
cannot  press  its  sovereignty  to  the  point  of  depriving  other 
churches  of  equal  rights  with  itself.  To  illustrate:  If  one 
church  should  exclude  a  member,  or  depose  a  minister,  an- 
other church  could  on  its  bare  authority  immediately  restore 
the  brother  to  membership,  or  to  the  ministry;  but,  it  would 


by  Dr.  J.  B.  Gambrexl,  D.  D. 

have  no  claim  in  the  world  on  another  church  to  recognize 
the  act.  or  to  co-operate  with  it ;  other  churches  having  an 
equal  right  to  an  independent  judgment. 

The  Scriptures  unmistakably  show  that  sovereign 
churches  did  co-operate  for  the  support  of  the  gospel  and 
for  the  maintenance  of  sound  doctrine.  We  may,  therefore, 
follow  the  apostolic  churches  in  these  particulars,  but  all 
questions  concerning  co-operation  go  not  on  sovereignty,  but 
on  comity.  A  council  composed  of  messengers  from 
churches  can  never  be  invested  with  the  slightest  degree  of 
church  character.  It  is  at  this  point  that  a  great  many 
otherwise  sound  Baptists  fall  into  the  heresy  of  Presby- 
terians and  Episcopalians.  It  is  altogether  within  the  power 
of  the  sovereign  church  to  send  messengers  to  a  council, 
as  the  Antioch  church  did  send  messengers  to  Jerusalem. 
But  no  church  can  claim  anything  of  their  messengers  in 
council  on  the  score  of  church  sovereignty,  because  the 
transaction  is  carried  entirely  beyond  the  limits  of  inde- 
pendent churches,  out  on  the  open  field  of  inter-church  or 
denominational  comity. 

On  this  broad  platform  the  plans  for  co-operative  effort 
in  denominations  are  wrought  out.  Here  the  messengers 
from  the  churches  ought  to  stand  on  equal  footing.  Here 
there  should  be  mutual  confidence  and  respect;  openness 
and  fairness,  and  consideration  for  the  welfare  of  the  one 
common  cause.  The  church  which  will  not  enter  this  field 
of  comity  except  with  the  understanding,  that  the  other 
churches  shall  yield  to  its  judgment,  ought,  as  a  matter  of 
common  fairness  and  decency,  to  refrain  from  sending  mes- 
sengers. A  council  necessarily  implies  freedom  to  hear  and 
discuss  and  determine.  A  body  of  messengers  absolutely 
fixed  cannot  be  a  council  at  all,  and  so  if  we  fall  into  the 
practice  that  some  of  the  churches  have  recently  adopted 
of  instructing  their  messengers  to  our  great  denominational 
councils,  and  putting  them  beyond  all  counsel  that  should 

160 


Ten  Years  in  Texas 

at  once  bring  the  whole  matter  of  associations  and  conven- 
tions to  an  end. 

There  is  one  thing  immeasurably  greater  than  a  great 
convention,  however  large  it  may  be  in  numbers,  however 
imposing  in  the  character  of  the  messengers  present,  and 
that  is  the  spirit  in  which  a  convention  ought  to  be  held.  If 
there  be  not  present  a  common  respect,  and  a  willingness  to 
confer  in  the  spirit  of  brotherliness,  then  a  great  conven- 
tion may  be  lowered  to  the  level  of  a  group  of  caucuses, 
each  working  to  secure  a  definite  end,  without  reference  to 
the  spirit  of  deliberation.  From  such  a  convention,  in  the 
language  of  the  prayer  book,  "The  good  Lord  deliver  us." 


"SQUIRE   SINKHORN'S"    MISTAKE. 

ONCE  heard  Dr.  J.  R.  Graves,  in  my  house,  greatly 
interest  and  instruct  a  number  of  preachers  by  re- 
lating, in  the  way  of  illustration,  the  following  story: 
Somewhere  in  Kentucky  there  lived  a  magistrate  by 
the  name  of  Sinkhorn.  Of  course  he  was  Esquire  Sinkhorn. 
A  lawyer  returning  from  the  state  capital  to  the  county 
where  Squire  Sinkhorn  administered  justice  met  a  constable, 
whom  he  knew,  with  a  citizen  in  charge.  He  inquired  where 
the  constable  was  taking  the  man,  and  was  informed  that  he 
was  taking  him  to  the  penitentiary  by  order  of  Squire  Sink- 
horn, and  that  he  was  to  be  committed  for  two  years  on 
charge  of  horse  stealing.  The  lawyer  said  to  the  constable : 
"You  had  better  take  that  man  back.  If  you  put  him  in  the 
penitentiary  on  the  order  of  Squire  Sinkhorn  you  will  be  in 
trouble."  The  result  was  the  man  returned  with  his  pris- 
oner, accompanied  by  the  lawyer,  and  the  case  was  reopened 
before  Squire  Sinkhorn,  the  lawyer  telling  him  it  was  be- 
yond his  power  to  send  a  man  to  the  penitentiary.     Squire 

161 


by  Dr.  J.  B.  Gambrkll,  D.  D. 

Sinkhorn  averred  that  he  was  acting  within  the  law,  and  at 
once  produced  the  code  and  read  that  part  of  it  which  pro- 
vided that  for  stealing  property  to  a  certain  amount  a  man 
should  be  sent  to  the  penitentiary  for  any  given  time  within 
certain  limits.  This  man,  Squire  Sinkhorn  avered,  was  un- 
doubtedly guilty  of  horse  stealing,  and  therefore  he  had 
sent  him  to  the  penitentiary.  But  the  lawyer  said:  ''Give 
me  the  book."  And  he  turned  and  read  the  section  of  the 
law  providing  that  every  one  so  charged  should  be  tried 
before  a  jury  of  his  peers,  detailing  at  length  the  manner  of 
trial.  Squire  Sinkhorn  was  greatly  astonished,  and  woke 
up  to  the  fact  that  he  had  not  read  far  enough.  This  Dr. 
Graves  used  to  illustrate  how  certain  persons  have  fallen 
into  a  great  error  in  discussing  the  6th  of  Hebrews  by  not 
reading  far  enough. 

Squire  Sinkhorn's  mistake  will  illustrate  the  mistake  of 
many  others  who  read  only  in  patches  and  snatches,  and 
never  get  a  full  view  of  any  question  which  they  seek  to 
discuss.  Indeed,  Squire  Sinkhorn  stands  at  the  head  of  a 
great  procession  of  men  in  law,  in  politics,  in  science,  in  re- 
ligion, who  come  to  hasty  and  vicious  conclusions  by  not 
reading  far  enough. 

A  little  learning  has  been  declared  to  be  a  dangerous 
thing.  It  is  very  dangerous  in  law,  as  illustrated  above.  It 
has  been  amazingly  fruitful  of  perils  in  science,  where  little 
snatches  of  truth  have  been  taken,  and  men  have  built  up 
theories  on  a  single  segment  of  truth.  But  in  no  sphere  has 
Squire  Sinkhorn's  mistake  been  so  fruitful  of  evil  as  in  re- 
ligion. The  whole  theory  of  Universalism  is  based  on  a 
few  passages  of  Scripture  taken  out  of  their  connection  and 
awav  from  their  meaning.  The  Universalist  does  not  allow 
the  Bible  to  speak  on  the  whole  question,  and  so  almost 
every  false  religion  is  built  up  on  some  select  passages  taken 
out  of  their  true  meaning.  The  cure  for  the  evils  of  a  par- 
tial view  of  the  truth  is  the  full  view  of  the  truth. 

162 


Ten  Years  in  Texas 

At  an  association  in  Georgia,  where  a  number  of 
preachers  were  gathered  in  a  large  country  home,  one 
brother  animadverted  severely  on  the  fact  that  the  congre- 
gation was  invited  to  stand  for  prayer.  He  regarded  it  the 
abomination  of  desolation,  standing  where  it  should  not, 
and  said  that  he  had  denounced  the  custom  all  over  the  coun- 
try as  unscriptural.  When  asked  the  ground  of  his  denun- 
ciation, he  referred  to  the  fact  that  Paul  and  the  elders  of 
the  church  at  Ephesus  kneeled  down  to  pray.  A  brother 
present,  taking  a  Bible  as  the  conversation  was  going  on, 
selected  and  afterwards  read  many  passages  touching  fche 
question  of  attitude  in  prayer,  and  from  them  altogether  it 
was  seen  that  sometimes  people  stood,  sometimes  kneeled 
and  sometimes  lay  prone  upon  the  earth,  and  from  a  full 
view  of  the  subject  it  was  evident  that  the  Scriptures  put  no 
emphasis  on  the  attitude,  but  all  the  emphasis  on  the  condi- 
tion of  the  heart.  When  the  reading  was  through  the 
brother  who  had  condemned  standing  said  that  he  ought 
never  to  preach  again  as  long  as  he  lived.  It  was  sug- 
gested to  him  that  the  remedy  for  his  mistake  was  not  to 
quit  preaching,  but  to  find  out  all  the  Bible  said  on  any  ques- 
tion before  making  up  his  mind.  He  had  simply  made 
Squire  Sinkhorn's  mistake.  He  had  not  read  far  enough. 
This  mistake  is  notably  the  mistake  of  the  Arminian. 
He  reads  only  those  passages  which  teach  on  the  human 
side  of  religion,  and  from  them  he  makes  up  his  conclusion, 
leaving  God  a  very  small  place  in  salvation,  and  some  of 
them  no  place  at  all.  The  Antimonian  reads  all  about  pre- 
destination and  hardens  it  into  fatalism.  With  him  there  is 
no  place  for  human  action.  His  entire  mind  is  directed  to 
the  God  side,  and  because  he  will  not  read  the  other  side 
he  has  a  perverted  and  hurtful  view\  A  notable  example  of 
this  was  the  brother  who  took  for  his  text  "The  grace  of 
God  which  bringeth  salvation  hath  appeared  unto  all  men." 
He  laid  the  stress  of  his  sermon  on  the  grace  that  bringeth 

163 


by  Dr.  J.  B.  Gambrell,  D.  D. 

salvation,  but  did  not  even  look  to  the  end  of  the  sentence, 
for  the  doctrine  of  the  text  is,  that  "the  grace  of  God  which 


"  Squire  Sinlchorn" 

brings  salvation,"  is  a  teacher  of  duty.    So,  if  he  had  read 
far  enough,  he  would  have  seen  that  the  grace  of  God  runs 

164 


Ten  Years  in  Texas 

right  out  into  human  actions,  just  as  the  sap  passes  through 
the  fibre  of  the  wood  and  makes  leaves  and  fruit. 

Our  so-called  "Gospel  Mission"  brethren  are  much 
given  to  Squire  Sinkhorn's  mistake.  Their  whole  effort  is 
to  prove  the  separate  action  of  churches.  They  commence 
with  the  action  of  the  church  at  Jerusalem  which  sounded 
out  the  word  through  Judea,  Samaria  and  the  regions 
roundabout,  and  from  that  argue  that  a  church,  single  and 
alone,  ought  to  be  a  missionary  force.  They  next  take  the 
church  at  Antioch,  which  was  in  that  day  the  second  great 
missionary  center  of  the  world,  from  which  especially 
sounded  out  the  word  to  the  Gentiles.  They  read  how,  in 
obedience  to  the  Spirit,  Paul  and  Barnabus  were  sent  out 
as  missionaries  from  that  church,  and  deduce  from  that 
very  correctly,  that  a  church  is  thoroughly  competent  to 
send  out  missionaries.  Here  they  stop.  But  there  is  more. 
For  instance,  it  would  appear  that  Jerusalem  and  Antioch 
held  a  council  and  thereby  laid  the  foundation  for  all  coun- 
cils between  independent  churches.  If  they  would  read  on 
further  they  would  see  that  Paul,  whose  membership  was 
probably  at  Antioch,  arose  to  the  position  of  a  great  mis- 
sionary leader,  and  that  he  brought  about  co-operation 
among  the  churches  in  the  support  of  missionary  enter- 
prises. If  they  would  read  over  in  2  Cor.  8  they  would  see 
the  divine  method  of  rounding  up  a  great  collection  and  of 
a  rrying  out  a  common  purpose  among  the  churches.  Three 
things  were  done:  (1.)  Paul  wrote  letters  to  Corinth  about 
this  collection,  just  as  our  secretaries  today  write  letters  to 
our  churches,  soliciting  collections  and  co-operation.  (2.) 
Paul  went  to  what  would  be  regarded  now  a  prodigious 
extreme.  He  sent  a  number  of  brethren  to  the  church  at 
Corinth  to  help  work  up  a  collection  in  that  church  after 
they  had  already  promised  it.  This  was  a  system  of  agen- 
cies in  the  churches  on  a  very  strong  scale.      (3.)  There 

165 


by  Dr.  J.  B.  Gambrkll,  D.  D. 

were  a  number  of  men  selected  by  the  churches  to  take 
charge  of  the  common  fund  and  to  distribute  it.  The  rea- 
son for  this  was  that  nobody  might  be  blamed.  Now  this 
is  exactly  what  is  going  on  today,  only  we  do  not  put  in  on 
it  as  strong  as  Paul  did. 

If  the  brethren  would  keep  clear  of  Squire  Sinkhorn's 
mistake  and  read  far  enough  they  would  see  that  while  Paul 
and  his  traveling&companion  preached,  and  planted  churches, 
and  ordained  elders,  that  afterwards  they  went  back  over 
the  same  ground  and  taught  the  churches  and  helped  the 
churches.     They  were  missionaries  to  the  churches. 

There  is  a  great  deal  in  reading  far  enough.  The  short 
sight  is  not  as  good  as  the  long  sight.  Part  of  the  truth  is 
not  as  good  as  all  of  the  truth.  And  the  man  who  believes 
his  theory,  or  accepts  his  doctrine  from  a  partial  view  of  the 
truth,  is  constantly  in  danger  of  being  upset  by  more  truth. 

A  good  many  men  need  today,  as  Squire  Sinkhorn  did, 
to  revise  their  findings,  finally  making  them  to  conform  to 
the  whole  doctrine  of  God's  Word. 


166 


Tex  Years  in  Texas 

PRINCIPLES  UNDERLYING  CO-OPERATION 
AMONG  BAPTISTS. 

(Outline  of  Lecture  delivered  at  Baylor  Summer  School. ) 


B— "1APTISTS  stand  pre-eminently  for  personal  obedi- 
i  ence  to  a  personal  Saviour.  With  us,  in  the  realm 
JTO  of  religion,  the  family  is  lost.  Each  individual  soul 
must  repent  for  itself,  exercise  faith  for  itself,  make 
a  personal  confession  of  Christ  and  be  baptized  for  itself, 
and  on  his  own  faith  and  confession.  Following  baptism  is 
an  endless  series  of  duties ;  every  one  of  them  is  to  be  per- 
formed as  a  personal  act  of  service  and  worship. 

This,  of  course,  implies  the  principle  of  voluntary  ser- 
vice. There  can  be  no  coercion  in  religion.  Every  act  from 
the  beginning  to  the  end  must  be  of  good  will,  not  by  con- 
straint. In  delivering  his  people  from  the  bondage  of  sin, 
our  Lord  has  made  them  his  own  free  men  and  endowed 
each  one  of  them  with  high  and  holy  prerogatives. 

But  this  does  not  imply  that  each  one  is  to  live  a  sepa- 
rate life.  That  is,  te  stand  apart  from  his  brethren  in  acts 
of  worship  and  service.  It  implies,  rather,  that  these  indi- 
vidual free  men  shall  come  together  in  the  unities  of  the 
gospel  and  stand  together  in  helpful  relations  for  the  carry- 
ing out  of  the  will  of  their  common  Lord  and  Master  in  the 
world. 

It  ought  to  be  spelled  large  that  liberty  is  not  license 
and  it  is  not  foolishness  and  it  is  not  separation.  Liberty 
limited  by  law  is  the  formula  of  all  spiritual  and  civil  prog- 
ress. Whoever  comes  into  the  liberty  wherewith  Christ 
makes  us  free,  at  that  moment  goes  under  the  laws  by  which 
that  liberty  is  limited.  The  laws  of  the  spiritual  kingdom 
tend,  all  of  them,  to  unity  and  co-operation.  The  very  Spirit 
of  Christ  which  reigns  in  his  kingdom  is  a  spirit  of  harmony. 
So  all  through  the  New  Testament  the  spirit  of  strife,  schism 
and  opposition  is  discounted. 

167 


by  Dr.  J.  B.  Gambreu,,  D.  D. 

The  individual  Christian  finds  in  the  church  the  place 
where  he  can  most  successfully  co-operate  with  his  fellow 
Christians  in  the  work  of  the  Master.  Let  us  pause  a  mo- 
ment at  the  door  of  a  church  and  contemplate  the  conditions 
of  admission  to  its  sacred  fellowship.  Whoever  comes  into 
the  church  must,  by.  the  very  act,  bind  himself  to  the  laws 
governing  the  church.  He  is  committed  to  its  hight  and 
holy  purposes,  to  its  great  mission  in  the  world,  of  spreading 
the  gospel.  He  is  committed  under  the  laws  governing  the 
church  to  seek  the  peace  of  that  body ;  to  live  up  to  the  cov- 
enant founded  upon  Scripture  teaching  and  to  co-operate 
with  his  .brethren  in  that  church  to  fulfill  the  will  of  the 
Master. 

This  means  that  within  the  realm  of  law  he  is  to  submit 
his  individual  judgment  to  the  judgment  of  the  church  ex- 
pressed in  a  scriptural  way.  No  false  idea  of  independence 
can  be  successfully  urged  to  justify  the  individual  mem- 
ber of  the  church  in  his  opposition  to  the  church,  unless 
the  church  depart  from  the  doctrines  of  Christ.  There  will 
be  in  every  church  many  things  which  will  test  the  spirit 
of  each  member.  There  will  be  many  things  about  which 
there  will  be  diversities  of  opiwien :  The  pastor's  salary ; 
who  should  be  the  pastor;  work  to  be  undertaken  by  the 
church,  the  methods  of  the  work,  the  workers,  and  a  hun- 
dred things  will  arise  to  test  the  great  Baptist  principle  of 
submission  of  the  individual  mind  to  the  mind  of  the  church. 
It  is  not  too  strong  to  say  that  within  the  realm  of  the 
church  and  within  the  limits  of  the  teachings  of  Scripture, 
every  individual  member  is  bound  in  all  good  conscience 
and  reason  and  Scripture,  too,  to  submit  his  individual  judg- 
ment to  the  judgment  of  the  church  rightly  expressed. 

It  follows  that  no  member  has  a  natural  or  spiritual 
right  to  remain  in  the  church  unless  he  will  co-operate,  for 
churches  were  ordained  of  God  for  the  very  purpose  of  pro- 
moting   co-operative    work    among    individual    Christians. 

168 


Ten  Years  in  Texas 

Our  churches,  as  a  rule,  are  far  from  maintaining  their 
tendencies  of  ovegrown  and  altogether  unscriptural  per- 
sonal independence  which  sets  the  will  of  one  man  against 
the  law  of  Christ  and  the  will  of  his  brethren. 

Let  us  go  one  step  beyond  this  position.  The  churches 
are  independent  of  each  other,  but,  like  the  individual,  not 
independent  of  law.  We  greatly  need  to  emphasize  the 
fact  that  the  independence  of  the  churches  is  itself  limited 
by  the  laws  which  create  them  and  assign  them  their  places 
and  work  in  the  Kingdom  of  Christ.  The  stars  in  the  heav- 
en are  entirely  independent  of  each  other,  in  that  each  one 
of  them  is  a  complete  entity  and  separated  from  the  others, 
but  they  belong  to  one  great  siderial  system,  and  are  all 
under  general  laws  which  regulate  their  courses  in  the 
heavens.  So  Christ  has  set  his  churches  in  his  kingdom, 
each  one  a  complete  body,  endowed  with  all  the  attributes 
of  self-government  and  all  of  them  together  subject  to  the 
laws  which  govern  in  the  kingdom.  Here  again  the  formula 
of  liberty  limited  by  law  applies.  When  we  open  the 
Scriptures  we  are  not  long  finding  that  under  the  inspired 
leadership  of  the  Apostles,  separate  and  independent  organ- 
izations did  co-operate  for  the  carrying  forward  of  the 
work  of  their  one  common  head.  They  united  in  the  sup- 
port of  missionaries,  and  in  the  support  of  the  poor  and 
gave  their  consent,  judgment  and  united  support  to  the  es- 
tablishment of  sound  doctrine  against  heresy.  The  churches 
of  today  need  not  hesitate  to  follow  in  the  wake  of  the 
churches  of  the  apostolic  time.  There  is  one  example  in  the 
Acts  of  a  council  of  churches.  The  initiative  in  this  council 
was  taken  by  the  church  at  Antioch,  by  sending  messengers 
up  to  the  church  at  Jerusalem.  The  occasion  for  calling  this 
council  was  some  disturbances  concerning  doctrine  in  the 
Antioch  church.  The  example  is  good  for  the  modern  prac- 
tice of  councils  for  the  churches.  We  have  these  councils 
now  under  the  names  of  associations  and  conventions  and  in 

169 


by  Dr.  J.  B.  Gambrell,  D.  D. 

them  the  basis  of  an  inter-church  co-operation  is  formed. 

With  regard  to  these  general  bodies  there  are  several 
things  to  say : 

First.  They  exist  entirely  outside  and  beyond  the 
sphere  of  the  churches.  And  in  that  sphere  they  have  all  the 
authority  that  there  is  or  can  be  to  regulate  and  control 
themselves  in  matters  of  membership,  etc.  The  churches 
occupy  a  sphere  to  themselves  and  these  two  bodies,  entirely 
dissimilar  in  nature,  can  have  no  authority  at  all  in  common. 
The  churches  have  a  divine  constitution  and  order  and  are 
executors  of  the  laws  of  Christ  in  their  realm.  The  general 
bodies  are  absolutely  without  ecclesiastical  power  or  char- 
acter and  can  only  exercise  powers  within  their  circle  and 
which  concern  the  matters  for  which  they  are  formed. 

Second.  The  churches  gain  no  added  power  by  affili- 
ating with  general  bodies.  It  is  possible  for  a  church  to 
exist  in  completeness,  endowed  with  all  the  functions  of  a 
church  and  live  entirely  to  itself.  While  this  is  true  for  a 
church,  it  is  equally  true  that  it  is  impossible  that  the  local 
churches  shall  delegate  any  of  their  powers  to  a  general 
body.  It  is  an  axiom  well  established,  that  delegated  powers 
can  not  be  re-delegated.  We  must  therefore  think  of  the 
churches  as  being  above  the  general  bodies,  and  in  no  way 
subject  to  them.  In  its  sphere,  the  weakest  little  negro 
church  in  Texas  is  greater  than  the  Southern  Baptist  Con- 
vention. 

We  stand  now  at  the  parting  of  ways  with  respect  to  the 
relation  of  local  churches  to  general  bodies.  The  theologi- 
cal thinking  of  the  world  has  divided  into  two  lines :  First, 
it  is  held  by  many  large  and  influential  bodies  of  Chris- 
tians that  the  local  churches  merge  themselves  into  the 
general  bodies  so  that,  in  fact,  the  general  body,  by  what- 
ever name,  association,  convention,  presbytery,  synod,  or 
what  not,  is  the  sum  of  all  the  smaller  bodies.  That  is  the 
Episcopal  and  Presbyterian  view.     The  other  line  is  that 

170 


Ten  Years  in  Texas 

these  local  bodies  do  not  and  can  not  merge  themselves  into 
general  bodies,  but  that  they  affiliate  with  the  general  bodies 
through  messengers.  This  is  the  Congregational  or  Baptist 
view.  Under  this  doctrine,  the  local  churches  are  bound 
always  to  be  independent.  It  is  impossible  that  they  can  put 
themselves  in  any  position  where  a  general  body  can  control 
them.  They  can  not,  in  fact,  strictly  speaking  as  churches, 
become  members  of  a  general  body,  because  if  they  became 
members,  then  on  every  question  of  division  we  would  have 
the  majority  controlling  the  minority  and  the  independence 
of  the  churches  would  absolutely  and  forever  disappear.  It 
is  worth  stopping  to  remark  that  in  every  self-governing 
body,  where  questions  are  debated  and  finally  put  to  vote, 
it  is  impossible  in  the  nature  of  things,  that  any  part  of  that 
body  should  refuse  to  be  governed  by  majority.  Now,  if 
local  churches,  as  such,  do  become  actual  members  of  gen- 
eral bodies,  then  they  subject  themselves,  beyond  peradven- 
ture  and  beyond  remedy,  to  the  control  of  an  outside  body. 
This  is  repugnant  to  the  principles  of  Congregationalism, 
and  has  been  repudiated  by  every  Baptist  writer  who  ever 
treated  this  question. 

The  churches  through  these  general  councils  control  the 
co-operative  work  in  which  they  are  engaged.  This  is  done 
by  messengers  from  the  churches  who  sit  in  council  and 
reach  conclusions  by  submitting  the  questions  to  vote.  The 
only  way  that  churches  can  ever  control  any  co-operative 
work  is  through  their  messengers  who  are  supposed  to  rep- 
resent their  feelings  and  convictions  in  the  general  bodies 
having  control  of  the  work.  It  is  clear  to  the  smallest  com- 
prehension, that  if  any  church  affiliating  with  a  general 
body  is  to  have  any  voice  in  controlling  the  work  of  that 
body,  it  must  do  it  by  messengers,  not  through  any  direct 
action. 

It  must  always  be  assumed  that  the  churches  are  not  in 
law  bound  by  anything  that  a  general  body  proposes.   In 

171 


by  Dr.  J.  B.  Gambrell,  D.  D. 

other  words,  an  association  or  convention  can  not  hand  down 
decisions  which  will  bind  the  churches,  but  the  influence  of 
these  general  councils  must  always  be  great,  and  if  it  is 
found  by  any  church,  that  it  can  not  submit  to  the  conclu- 
sions of  a  general  body,  its  remedy  is  to  cease  to  co-operate. 

There  is  another  question  which  goes  beyond  the  one  I 
have  just  discussed.  What  are  the  limitations  of  the  powers 
of  these  general  bodies  That  question  is  answered  by  the 
constitution  of  each  separate  body,  as  we  have  them  or- 
ganized for  missionary  and  educational  purposes.  They 
have  complete  control  of  the  work  in  their  sphere.  To  il- 
lustrate :  A  convention  of  messengers  from  the  churches 
with  a  constitution  providing  for  a  mission  board,  and  ar- 
ranging for  the  prosecution  of  missionary  work  would  have 
full  control  of  the  co-operative  work  in  its  realm.  The 
money  contributed  to  a  general  fund  would  be  dispensed 
under  the  rules  and  regulations  governing  the  body,  but  it 
must  be  borne  in  mind  always,  that  while  a  board  may  em- 
ploy a  man  to  preach,  it  can  never  ordain  a  brother  and 
can  never  do  any  of  these  acts  which  are  assigned  specifically 
to  the  churches. 

Baptists  have  always  guarded  with  scrupulous  care  the 
independence  of  the  churches.  It  is  the  fortress  of  our 
safety  and  the  strength  of  our  work.  Sometimes,  however, 
we  have  not  equally  guarded  an  extreme  to  which  we  may 
go  in  the  opposite  direction.  Some  have  supposed  that  the 
independence  of  the  churches  necessarily  carries  with  it 
the  doctrine  of  the  isolation  of  the  churches.  Some  have 
supposed  again,  that  a  church  affiliating  with  a  general 
body  might,  because  of  its  independence,  govern  the  action 
of  that  body  in  which  other  churches  are  as  much  con- 
cerned as  itself.  No  church,  as  such,  may  assume  to  control 
any  work  in  which  other  churches  are  interested.  The  other 
churches  are  also  free  and  independent. 

I  close  with  one  simple  statement.     We  must  never 

172 


Ten  Years  in  Texas 

forget  that  a  church  occupies  a  circle  to  itself  and  occupies 
all  of  that  circle ;  that  no  other  body  can  intrude  itself  within 
that  circle  to  the  least  extent  and  that  no  church  can  go 
beyond  that  circle,  and  we  must  remember  that  those  bodies 
which  are  voluntary  are  alike  beyond  the  circle  in  which 
the  churches  exist,  has  a  sphere  of  its  own  and  in  that  sphere 
it  is  just  as  free  and  independent  as  the  churches  are  in  their 
sphere.  It  is  impossible  with  right-thinking  to  have  the 
least  conflict  between  those  two  bodies. 


STACKPOLE  UNIFICATION. 


*T*  HE    function  of  a  stackpole  is    well    understood  by 
*,    farmers.     The  fodder  or  oats  or  whatever  is  to  be 

BBa3l  stacked  has  no  cohesive  power  in  itself.     It  is  pure- 
ly passive. 

The  stackpole  makes  a  steady  center  around  which  the 
passive  bundles  may  be  piled.  It  gives  steadiness  and  a 
measure  of  strength  to  the  helpless  mass  of  material  lying 
around  it.  If  the  pole  is  strong  the  stack  may  be  a  fixture. 
If  the  pole  rots  at  the  ground  or  should  be  removed  for  any 
purpose  or  in  any  way,  there  is  a  calamity  to  the  stack.  It 
begins  to  fall  to  pieces  and  wastes. 

Analogous  to  this  is  a  kind  of  unification  in  many 
churches.  Some  pastors  have  the  knack,  if  not  the  design, 
of  unifying  the  people  around  themselves.  Their  method 
is  to  create  a  personal  following,  and  by  personal  influence 
hold  their  place  and  do  whatever  they  accomplish.  Their 
following  may  be  large  and  enthusiastic;  but  the  pastor  is 
the  stackpole.  If  he  remains  and  does  well,  and  nobody 
with  more  personal  magnetism  appears  on  the  scene,  good 
reports  may  go  up  to  the  association  or  convention,  or  get 
into  our  wide  open  papers.  But,  if  he  leaves,  or  some  win- 
some evangelist  comes  along,  or  if  he  should  make  a  bad 

173 


by  Dr.  J.  B.  Gambrell,  D.  D. 

break,  there  is  at  once  a  falling  away,  and  it  is  made  plain 
that  many  people  joined  the  pastor  and  not  the  church ; 
that  they  have  not  grown  into  the  body  of  Christ,  as  mem- 
bers one  of  another;  but  have  simply  attached  themselves 
to  the  man,  as  a  dog  attaches  himself  to  his  master,  to 
bark  and  bite  at  the  master's  word,  or  to  be  fed  by  him. 

This  was  the  weakness  of  the  Corinthian  Christians. 
They  had  more  than  one  stackpole.  One  said,  "I  am  of 
Paul,"  and  another,  "I  am  of  Appollos."  The  great-heart- 
ed servant  of  Christ  refused  to  be  a  stackpole  of  these  weak, 
carnal  church  members.  In  the  intensity  of  his  loyalty  to 
his  divine  Lord,  he  exclaimed,  "Who,  then,  is  Paul,  who 
Appollos,  but  ministers  by  whom  ye  believe,  even  as  the 
Lord  gave  to  every  man."  They  were  at  the  most  only  ser- 
vants, and  whatever  success  they  had  was  not  of  themselves, 
but  was  given.  Study  the  lesson  in  I  Corinthians,  third 
chapter. 

A  more  contemptible  thing  than  a  pastor's  building  up 
a  personal  following  among  church  members  can  hardly  be 
conceived.  It  is  the  prostitution  of  a  great  and  sacred  office 
to  a  very  low  and  little  ambition.  A  man  of  such  mind 
should  quit  the  pulpit  and  take  to  ward  politics. 

When  one  of  these  stackpoles  is  removed  the  church  falls 
to  pieces.  Any  succeeding  pastor  finds  around  him  a  heap 
of  human  rubbish,  which  refuses  to  coalesce  with  the  vital 
forces  of  the  church.  They  literally  cumber  the  ground. 
The  master  builder  constructs  on  Christ  and  around  Christ, 
and  leads,  not  for  himself,  but  for  Him  whose  he  is.  He 
roots  and  grounds  the  people  in  the  truth,  so  that,  whether 
he  dies  or  lives,  remains  or  moves,  the  church,  unified  in 
the  truth,  holds  together  and  goes  right  on. 

This  stackpole  unification  extends  beyond  church  lines 
and  the  pastoral  office,  out  into  the  wider  fields  of  human 
activity.  We  would  name  more  than  one  noble  institution 
of  learning  which  came  near  being  wrecked  by    a    retiring 

i/4 


Ten  Years  in  Texas 

president  or  gifted  teacher.     It  is  a  crucial  test  of  a  man's 
devotion  to  the  cause  and  to  a  trust  committed  to  him  when 


Some  Pastors  have  the  Knack  of  Unifying  the  People  Around  Themselves. 

circumstances  make  it  needful  that  he  retire  from  an  hon- 
orable position.     It  tests,  to  the  core,  the  work  he  has  done. 


175 


by  Dr.  J.  B.  Gambrkll,  D.  D. 

If  he  leaves  the  friends  of  the  institution  united  and  strong 
for  the  work,  he  shows  himself  a  man  of  high  qualities. 

There  are  two  states  in  this  Union  in  which  the  Baptists 
have  suffered  ills  from  which  a  whole  century  will  not  re- 
lieve them,  because  prominent  men  divided  the  brotherhood 
on  themselves.  The  men  who  did  it  are,  no  doubt,  in  heav- 
en ;  but  their  mistakes  live. 

If  grief  and  sorrow  and  repentance  could  be  in  heaven, 
they  would  bewail  the  effect  of  the  partisan  spirit  infused 
into  the  brethren  on  earth. 

We  have  been  a  reader  of  Baptist  papers  forty  years  and 
now  give  it  as  our  firm  conviction,  that  personal  leadership 
has  given  Baptists  more  trouble,  impeded  their  progress 
more,  weakened  our  churches  more,  disgusted  more  good 
people  with  us,  and,  in  general,  done  us  more  harm  than  all 
the  enemies  we  ever  had  on  the  outside.  The  words  person- 
al leadership  are  used  in  contradistinction  to  a  leadership  of 
principles. 

Personal  leaders  of  factions  have  for  forty  years  been 
thrusting  their  private  affairs  on  the  denomination,  gather- 
ing partisan  followers  and  distracting  the  brotherhood  with 
issues  which  are  of  no  manner  of  concern  to  the  great  body 
of  disciples.  Private  property  interests,  which  have  taken 
on  a  semi-denominational  importance,  have  been  back  of  an 
untold  amount  of  strife  and  personal  war. 

In  Texas  we  want  unification,  but  not  stackpole  unifica- 
tion. We  can  never  agree  about  men ;  it  is  not  needful  that 
we  should.  God  has  graciously  relieved  us  of  the  responsi- 
bility of  that  burden  of  holding  the  great  judgment.  He  will 
attend  to  that.    That  leaves  us  free  to  do  his  work. 

We  want  unity  around  the  cause  and  the  institutions  of 
Christ.  Here  all  good  people  can  agree.  Questions  about 
men  have  always  been  distracting.  But  Christ  said,  "And 
I  if  I  be  lifted  up  will  draw  all  men  unto  me." 

176 


Ten  Years  in  Texas 

We  do  really  wish  pastors  and  all  who  read  these  lines 
would  consider  this  matter  and  resolve  that  there  shall  be 
no  personal  domination  in  our  churches  or  in  our  denomina- 
tion, that  the  cause  of  Christ  for  its  blessed  self  shall  have 
the  right  of  way,  and  that  men  shall  not  distract  Christ's 
servants  with  their  personal  matters. 

A  Southern  brother  once  attended  a  meeting  in  Massa- 
chusetts. It  was  a  wide  open  meeting  for  a  talk,  and  the 
brethren  and  the  sisters,  too,  got  off  on  the  war,  on  Grant 
and  other  men.  They  went  to  a  great  length.  After  awhile  the 
Southern  brother  was  called  out  to  speak.  He  reluctantly 
rose  to  his  feet,  hardly  knowing  what  to  say.  Finally  he 
said :  "Brethren,  while  you  have  been  talking  my  mind  has 
been  busy.  I  do  not  believe  much  you  have  been  saying; 
a  great  deal  of  it  I  know  is  not  true.  You  and  I  will  never 
see  the  war  alike  and  we  will  never  get  together  on  it  or  the 
questions  growing  out  of  it.  On  many  of  them  I  have  per- 
sonal knowledge  and  deep  feelings,  and  am  sure  you  are  to- 
tally wrong.  But  sitting  here  listening  I  thought  of  what 
I  wrote  my  wife  yesterday.  I  said  "these  people  love  Jesus 
just  as  we  do.  They  love  his  Word."  I  was  just  now  think- 
ing, too,  of  Paul's  words  to  his  brethren  at  Phillippi :  'I 
thank  my  God  upon  every  remembrance  of  you  for  your  fel- 
lowship in  the  gospel  from  the  first  day  until  now.'  We 
will  never  agree  on  Lee  and  Grant,  on  Sherman  or  Stonewall 
Jackson ;  but  can't  we  agree  on  Christ  and  have  fellowship 
in  him  ?    He  is  the  great  unifier  and  peacemaker." 

At  once  the  tone  of  the  meeting  changed  and  as  the  broth- 
er went  on  to  speak  of  the  great  Captain  of  our  salvation, 
as  any  one  might  have  done,  there  were  tears  and  later, 
warm  hand  clasps  and  fraternal  greetings.  The  lesson  is 
plain.    Let  us  lay  it  to  heart  and  practice  it. 

177 


by  Dr.  J.  B.  Gambrexl,  D.  D. 
THE  BATTLE  GROUND  FOR  MISSIONS. 

SYERY  church  is  an  ever-continuing  battle-ground 
for  missions,  or  should  be.  For  missions  were  the 
churches  formed.  For  missions  in  their  varied 
forms,  do  the  churches  exist.  They  are  not  worth 
the  name  unless  they  are  doing  the  things  commanded  in  the 
great  commission.  Missions  is  the  true  mission  of  the 
churches  of  Jesus  Christ.  They  stand  for  what  Christ  stood, 
for  the  life,  the  doctrine,  the  work,  the  Spirit  of  their  Head. 
Each  several  church  is  a  body  of  Christ.  Its  members  are 
His  tongue,  His  hands,  His  feet,  His  heart,  all  conjoined 
to  carry  out  the  will  of  Him  who  is  the  Head  over  all. 

Missions  involves  going.  Christ  sends,  we  go,  go  on 
His  errands,  to  evangelize,  to  baptize,  to  teach  the  all  things 
commanded  and  to  do  them.  The  commission  outlines  the 
sphere  of  the  activity  of  every  church,  both  as  to  duties  and 
extent  of  territory.  Each  church  must  stand  for  all  the  com- 
mission or  fail  to  respond  to  the  authority  of  the  Divine 
Head. 

The  battle  for  missions  must  be  fought  out  to  a  finish 
in  the  churches.  The  issue  must  be  made  on  the  authority 
of  Christ,  and  there  should  be  no  modifying  of  His  broad 
ed  right  or  it  will  be  lost  in  the  pitching.  It  is  not  a  question 
of  preference,  nor  of  feeling;  but  of  obedience.  Every 
church  member  has  joined  an  army  of  conquest.  He  must 
play  the  soldier,  and  soldiering  is  not  easy  The  enlisted 
man  must,  first  of  all,  learn  the  lesson  of  subordination  and 
self-sacrifice.  He  must  obey.  This  means  that  he  must  give, 
for  he  is  so  commanded.  It  is  not  optional.  The  pastor  is 
God's  leader  of  the  host.  He  should  magnify  his  office,  by 
making  full  proof  of  his  ministry.  It  is  his  bounden  duty  to 
see  that  the  work  is  done,  for  the  Holy  Ghost  has  made  him 
overseer  of  the  flock.  The  avaricious  must  be  taught,  ad- 
monished, urged,  pressed  to  give.    There  is  no  more  reason 

178 


Ten  Years  in  Texas 

why  a  member  should  be  indulged  in  covetousness  than  in 
drunkenness. 

This  seductive  sin  has  long  had  the  right-of-way  in  the 
churches.  In  the  battle  for  missions  this  is  Satan's  strong- 
hold, his  chief  fortification  in  the  King's  country.  It  must  be 
taken.  Men  and  women  must  be  confronted  with  the  author- 
ity of  God's  Word  and  crowded  to  do  their  duty.  With  the 
Word  of  God  their  hearts  and  pocketbooks  are  to  be  opened. 

Their  chief  obstruction  to  the  development  of  many 
churches  is  a  few  leaders  who  are  covetous.  And  in  the 
face  of  God's  Word  they  are  tolerated.  Christ  will  not  honor 
a  pastor  or  church  thus  dishonoring  Him. 

The  battle  must  be  fought  clear  out  to  the  edges.  Now- 
only  a  few  give  and  fewer  give  up  to  the  divine  rule.  The 
problem  of  the  future  is  to  be  solved  by  enlisting  all  in  ev- 
ery church  in  the  great  Christ-ordained  and  Christ-led  mis- 
sionary movement.  This  is  the  work  of  the  pastors  as  lead- 
ers in  the  churches.  Missionary  secretaries  can  not  do  it. 
They  may  help,  but  the  pastors  must  work  it  out  in  their 
churches.  This  can  be  done,  not  instantly,  not  easily;  but 
it  must  be  done  if  Zion  ever  puts  on  her  beautiful  garments 
and  goes  forth  to  conquer  as  she  should.  This  is  our  supreme 
problem  today.  To  its  solution  every  energy  of  the  denomi- 
nation ought  to  be  divided  with  increasing  prayer  and  unfail- 
ing zeal. 

The  churches  are  the  heaven-appointed  missionary 
forces.  They  cannot  transfer  their  work,  nor  their  respon- 
sibilities to  conventions,  associations  or  boards.  It  is  to  be 
deplored  that  attention  should  be  so  much  directed  away 
from  the  churches  to  extra  ecclesiastical  bodies.  And  it  is 
to  be  still  more  deplored  that  any  one  should  consider  that 
in  some  way  churches  may  blend  in  general  bodies  for  mis- 
sionary purposes.  We  need  to  come  back  to  a  clear  con- 
ception of  primary  principles,  lest  we  lose  out  in  the  main 
fight  in  the  churches,   where  alone  victory  is  to  be  won.    No 

179 


by  Dr.  J.  B.  Gambrkll,  D.  D. 

matter  what  conventions  or  boards  initiate  in  counsel,  it  must 
all  be  referred  back  to  the  churches  for  their  sanction.  This 
is  the  true  "initiative  and  referendum,"  which  ever  presses 
the  whole  question  of  missions  back  into  the  churches,  and 
leaves  it  there,  where  Christ  placed  it,  and  where  the  battle 
for  progress  must  be  constantly  fought  against  the  world, 
the  flesh  and  the  devil. 

Boards  do  not  do  mission  work.  This  needs  to  be  kept 
clear.  If  one  hundred  men  give  a  hundred  dollars  each  to 
build  a  meeting-house  and  employ  three  men  to  see  that  it  is 
built,  the  three  men  do  not  build  it.  The  one  hundred  build 
it,  and  the  three  are  only  their  instruments  or  agents.  "The 
messengers  of  the  churches,"  spoken  of  in  second  Corin- 
thians, did  not  relieve  the  saints  in  Jerusalem,  except  as  the 
servants  of  the  churches  contributing  the  fund.  The  real 
doers  of  the  work  were  the  churches.  They  were  the 
sources,  the  "brethren"  were  the  channel  through  which  they 
wrought.  They  were  a  "board,"  but  Paul  pressed  the  work 
in  the  churches,  because  it  was  pre-eminently  the  work  of 
the  churches.  This  is  the  model  for  all  time.  Into  the 
churches,  every  one  of  them,  from  the  greatest  to  the  least, 
with  all  of  Christ's  work.  The  battle  for  progress  must  be 
fought  out  in  the  churches,  and  the  pastors  should  lead. 

The  churches  must  not  only  do  the  work,  but  they  must 
direct  it,  each  one  directing  its  own  gift.  Whatever  plans 
are  proposed,  or  agencies,  by  counsels,  the  matter  is  up  to 
and  into  every  church  to  direct  its  own  funds.  It  may 
use  a  board  or  not.  It  may  do  work  alone,  if  it  choses; 
but  no  church  can  lay  down  its  individual  responsibility  in 
the  matter  of  doing  Christ's  work. 

This  year  should  be  made  memorable  by  a  mighty  re- 
newing of  the  missionary  effort  in  the  churches.  Plans 
should  be  devised  to  reach  every  church  and  every  individ- 
ual in  every  church.  This  will  help  the  churches,  honor 
Christ  and  bless  the  world. 

180 


Ten  Years  in  Texas 
GREAT  MEETING,  AND  SOME  REMARKS. 


HAVE  been  intending  to  say  something  about  the 
Palopinto  Campmeeting  for  The  Standard  readers. 
Since  the  write-up  of  the  Madera  meeting,  out  in 
Davis  mountains,  I  have  had  letters  from  many 
places,  some  of  them  far  away,  indicating  a  quickening  on 
the  subject  of  a  sound  evangelism.  I  write  this  for  the 
encouragement  of  a  movement,  happily  now  widespread, 
and  still  spreading. 

Palopinto  town  and  county  have  suffered  much  for  lack 
of  harmony  and  the  tender,  faithful  preaching  of  the  gospel 
of  the  grace  of  God.  A  brother,  not  a  Baptist,  said  for  years 
it  had  been  a  battle  ground  for  all  sorts  of  wars  over  incon- 
sequential questions.  Christians  had  been  greatly  hurt,  and 
sinners  hardened.  Large  numbers  of  the  strongest  people 
in  the  country  were  unsaved,  and  many  of  them  abandoned 
to  eternal  ruin  by  those  who  had  ceased  to  pray  for  them. 
There  is  no  temperate  language  that  will  adequately  char- 
acterize that  method  of  preaching  which  bruises  the  sensi- 
bilities of  God's  people,  vulgarizes  the  gospel,  and  turns 
the  lost  away  from  the  gates  of  heaven. 

But  all  about  these  were  God's  reserves,  who  waited 
and  prayed  for  salvation  to  come  to  the  people. 

Preparations  were  made  to  care  for  all  who  would 
come.  The  meeting  was  widely  advertised  by  Pastor  Clouse 
and  his  co-workers.  Christians  of  all  denominations  co- 
operated beautifully,  and  with  the  full  understanding  that 
it  was  to  be  a  Baptist  meeting,  yet  hoping  and  expecting, 
that  it  would  be  thoroughly  Christian  in  tone  and  purpose. 
The  attendance  was  good,  notwithstanding  some  special 
drawbacks.  Here,  again,  it  was  proven  that  difficulties, 
drawbacks,  etc.,  do  not  count  where  a  few  get  right  with 
God.    Ring  it  out  again  and  again,  there  are  no  difficulties 

181 


by  Dr.  J.  B.  Gambrell,  D.  D. 

with  God,  and  we  end  our  difficulties  always  when  we  reach 
God  with  them. 

The  meeting  was  a  series  of  direct  attacks  on  the  pow- 
ers of  darkness.  The  preaching  was  strongly  doctrinal  in 
the  deep  and  blessed  sense  of  the  Word.  The  foundation 
of  hope  was  made  bare.  The  great  doctrines  of  grace  were 
proclaimed  with  love.  It  was  a  doctrinal  revival.  It  was 
understood  and  accepted  by  all,  that  we  were  to  preach  out 
of  our  hearts  the  whole  counsel  of  God.  We  all  went  to- 
gether as  far  as  we  could,  and  there  was  no  friction,  but 
thorough  respect  and  the  tenderest  Christian  love  where  any 
differed.  The  whole  meeting  ran  on  a  high  plane,  and  the 
natural  thing  happened :  a  great  conquering,  triumphant 
revival,  with  a  blessing  for  every  hungry  soul. 

There  were  hours,  tragic  in  their  crucifying  power, 
hours  there  were  of  great  prayer,  when  men  and  women 
went  to  the  depth  for  those  they  loved;  there  were  hours 
as  heroic  as  one  ever  saw  on  a  battlefield ;  there  were  hours 
when,  faith  having  conquered,  rested  serene  in  a  holy  confi- 
dence, as  soldiers  lie  down  to  rest  after  a  victorious  battle; 
there  were  hours  so  triumphant,  that  men  and  women  were 
swept,  as  if  by  a  whirlwind  from  the  mountain  tops  of  glory, 
Pentecost  returned  to  bless  the  earth  again,  and  men  and 
women  shouted  aloud  with  uncontrollable  rapture. 

Pastor  Truett  delivered  his  soul  one  night  on  sinning 
away  the  day  of  salvation.  In  all  my  life,  I  have  never  heard 
an  appeal  that  had  in  it  so  much  of  the  very  essence  of  life 
and  death.  It  was  directed  to  those  who  had  long  withstood 
God.  Their  ranks  broke.  White-haired  men  were  moved.  The 
strongest  appealed  for  prayer.  Men  fell  like  dead  men.  It 
was  a  terrific  hour.  As  the  preacher  plead,  men  and  women 
prayed,  some  aloud  at  intervals.  When  the  break  came, 
shouts  went  up  like  the  shouts  of  a  great  army,  when  a  diffi 
cult  position  is  taken  on  the  battlefield.  It  was  not  an  hour 
of  surrender,  but  of  conviction  to  be  followed  up.     Some 

182 


Ten  Years  in  Texas 

fought  out  during  the  silent  hours  of  the  night,  and  came  in 
happy  next  morning.  Another  great  hour  was  when  a 
strong  man,  much  honored  by  his  countrymen,  after  a  silent 
struggle,  came  forward  and  appealed  to  know  if  Jesus  would 
save  the  worst  sinner  on  earth.  Being  assured  of  it,  he  cried 
out,  "O  God!  the  worst  man  in  the  world  surrenders,"  and 
he  did.  In  a  few  minutes  he  was  testifying,  while  old 
friends  rejoiced  around  him. 

The  baptizing  scene  was  glorious,  and  well  worth  de- 
scription ;  but  I  must  turn  to  another  feature  of  this  article. 

What  were  the  results  ?  The  one  broad,  general  result 
is  the  carrying  of  the  whole  cause  of  Christianity  up  on  the 
upland.  If  I  am  not  mistaken,  the  religious  life  of  the 
country  was  greatly  elevated  and  strengthened.  There  were 
scores  of  conversions,  and  about  25  additions  to  the  Palo- 
pinto  Church;  others  will  join  other  denominations,  accord- 
ing to  their  faith,  and  churches  around  will  receive  acces- 
sions. This,  however,  was  not  all,  maybe,  not  the  greatest 
good.  The  religious  thinking  of  the  country  has  been 
largely  changed  on  many  points.  This  is  but  a  restatement 
of  what  was  said  there.  The  bitter,  acrimonious  preacher 
of  small  "pints"  will  have  a  hard  time  in  that  part  of  the 
moral  vineyard.  And  the  sentimental,  sloppy  preacher,  who 
never  goes  into  anything  over  his  shoe  tops,  will  find  a  peo- 
ple who  will  call  for  something  more  solid.  I  can  but  believe 
the  Baptist  cause  was  greatly  helped,  by  being  associated 
with  preaching  unctious,  rich  in  grace,  and  disassociated 
from  such  preaching  as  some  have  heard.  The  best  doctrine 
in  the  world  ought  to  preached  in  the  best  way.  The  real 
spirit  of  our  State  work  was  born  to  the  people  of  that  great 
section  in  the  tender,  spiritual,  powerfully  persuasive  preach- 
ing of  Pastor  Truett.    It  will  heal  and  help. 

The  enlistment  of  strong  men  in  the  aggressive  work 
of  the  denomination  is  a  gracious  feature  of  the  meeting. 
Oh,  what  strong,  noble  people  we  found  out  there !     How 

183 


by  Dr.  J.  B.  Gambrell,  D.  D 

hungry  for  bread  warm  from  the  great  Father's  table.  How 
joyous  in  their  conscious  fellowship  with  the  mighty,  con- 
quering army  of  God  all  over  Texas.  They  had  not  felt 
the  sweet  influences  which  have  so  blessed  other  places  less 
remote.  Large  reinforcements  are  coming  into  line,  as  a 
result  of  these  inland  meetings.  And  my  own  heart  was 
wonderfully  blessed  and  enlarged.  I  came  back  to  put  more 
spirit  into  our  great  State  work.  Hardly  ever  in  my  life, 
did  souls  seem  so  precious  to  me.  I  am  certain  our  public 
men  need  to  be  caught  up  in  these  mighty  currents  for  the 
sake  of  their  own  work. 

One  distinct  result  will  be  the  fixing  of  a  great  camp- 
meeting  ground,  where  thousands  can  come  from  the  re- 
gions round  about  and  remain  away  from  the  cares  of  life 
for  a  few  days,  to  hear  the  things  of  the  Kingdom  discussed 
by  men  given  to  them,  heart  and  mind.  Who  can  measure 
the  advantages  of  such  meetings  for  salvation,  indoctriniza- 
tion,  edification  and  training?  There  is  a  diamond  mine 
out  in  the  Palopinto  Mountains,  richer  in  those  fine  young 
people  than  all  the  hidden  wealth  of  South  Africa,  which 
provoked  the  Boer  war,  that  cost  England  $1,200,000,000, 
and  tens  of  thousands  of  lives. 

There  is  coming  to  me  new  visions  of  spiritual  conquest 
as  I  see  how,  as  of  old,  God's  word  and  Spirit  triumph 
wherever  the  gospel  is  faithfully  preached.  It  is  the  old 
story  new  again,  as  it  was  when  Peter,  fresh  from  penitence, 
and  from  the  throne  of  forgiving  grace,  preached  at  Pente- 
cost, and  sinners  of  all  degrees,  there  and  then,  threw  down 
their  arms  of  rebellion,  and  rushed  under  the  white  flag  of 
the  King  for  salvation.  Such  meetings  and  such  scenes  as 
I  have  so  imperfectly  described,  bring  into  the  soul  a  new 
faith  in  the  power  of  Jesus  to  save  to  the  uttermost,  and  to 
save  at  once. 

Pastor  Buntin  of  Gordon,  is  chairman  of  Committee  on 
the  New  Camp  Ground.    This  means  it  will  be  well  done. 

184 


Tex  Years  in  Texas 
BLESSED  BE  BOOKS  FOR  THEY  ARE  A  BLESSING. 


I 


HAVE  just  read  The  Standard  of  July  3,  and  see 
that  my  very  good  brother,  A.  J.  Harris,  has  been 
charmed  awav  from  the  use  of  tobacco.     As  from 


I  Would  not  be  Very  Particular  as  to  What  Induced  a 
Devotee  of  Tobacco  to  Quit. 

185 


by  Dr.  J.  B.  Gambrell,  D.  D. 

time  to  time  I  had  observed  with  what  zest  he  wasted 
fragrance  of  the  cigar  on  the  desert  air,  I  had  supposed  him 
one  of  the  incurables,  but  he  has  quit.  Beloved,  do  not  quit 
too  often.     Let  this  time  suffice. 

I  would  not  be  very  particular  as  to  what  induced  a 
devotee  to  tobacco  to  quit  its  use.  If  he  quit  in  disgust,  if 
he  quit  out  of  deference  to  his  friends,  if  he  married  a  wife 
and  quit ;  oh,  there  are  a  hundred  good  reasons  for  quitting, 
but  some  of  them  are  better  than  others.  Pastor  Harris,  ob- 
livious of  all  other  inducements,  quits  because  he  cannot  buy 
books  and  smoke  cigars.  That  is  good.  With  a  mental 
appetite  equal  to  the  natural  appetite  of  the  shark,  he  was 
compelled  to  decide  beteween  a  degree  of  mental  starvation 
and  a  kind  of  regrettable  physical  comfort.  He  chose  the 
better  part. 

What  a  thing  is  a  book  to  charm  people  to  higher  and 
better  living,  and  this  reminds  me  of  myself  when  I  was  a 
boy.  What  great  things  a  book  did  for  me.  I  was  not  ad- 
dicted to  the  tobacco  habit,  having  smoked  only  once  in  all 
my  life,  and  that  had  the  happiest  effect  on  me.  I  quit.  I 
was  addicted  to  the  dog  habit.  My  soul  went  out  in  ten- 
derest  longings  toward  every  dog  I  saw.  I  loved  dogs  for 
what  they  were,  and  for  what  they  could  do.  I  had  accu- 
mulated a  large  assortment,  fox  dogs,  coon  dogs,  squirrel 
dogs,  rat  dogs,  deer  dogs,  fighting  dogs,  trick  dogs,  and  then 
quite  a  number  unclassified — just  dogs.  To  my  boyish  mind 
every  dog  had  in  him  great  possibilities  of  something  useful 
in  the  dog  line.  I  never  had  enough  dogs.  It  was  a  con- 
stant struggle  for  room  for  my  dogs,  and  a  long  suffering 
mother  endured  more  than  she  ought  to  have  endured.  Like 
Brother  Harris  and  his  cigar,  I  had  a  natural  affinity  for 
dogs  and  was  a  great  hunter.  I  went  with  my  brother  and 
father  one  night  to  a  Board  meeting  and  met  the  colporter. 
I  had  always  had  an  idea  a  book  was  a  pretty  good  thing, 

186 


Ten  Years  kn  Texas 

but  had  never  fallen  in  love  with  them.  Having  sold  two 
coon  skins,  I  had  two  dimes,  and  among  the  boys  in  that 
country  I  ranked  as  a  captitalist.  As  I  looked  over  the 
books  I  wondered  if  there  was  one  for  two  dimes.  Selecting 
one  I  thought  would  suit  me,  I  asked  the  price.  It  was 
twenty  cents  and  a  trade  at  once.  I  put  that  book  under  my 
jacket  with  my  hand  on  it  and  ran  home,  touching  the 
ground  at  high  places.  And  I  sat  up  with  that  book  until  I 
read  it  through  and  through  and  knew  it  all.  It  was  a  book 
made  for  boys.  Great  vistas  were  opened.  I  saw  mountains 
and  seas  and  ships  and  armies  and  great  statesmen  and 
scholars.  Jt  worked  in  on  me.  Then  I  came  to  the  same 
place,  as  a  boy,  that  the  distinguished  pastor  of  the  First 
Baptist  Church,  San  Antonio,  reached.  It  was  books  or 
dogs.  Oh,  my  dogs,  how  I  did  love  them.  Trayler, 
Ranger,  Watch,  and  all  of  them,  but  I  could  not  know  what 
a  person  ought  to  know  and  keep  up  with  all  those  dogs. 
It  was  a  square  case,  one  or  the  other,  and  with  a  sense  of 
suffocation  I  sent  word  to  the  Negroes  and  boys  that  the 
entire  lot  of  dogs  were  at  their  disposal.  They  came  with 
ropes  and  took  them  away.  I  had  many  a  cry  over  it,  but 
I  held  to  that  book  and  got  many  other  books.  My  mother 
was  delighted.  That  book  was  an  epoch  in  my  life.  I  did 
not  love  the  dogs  less,  but  books  more.  To  this  day  no  man 
can  beguile  me  into  a  fox  chase.  I  would  hear  horns  and 
dogs  for  weeks  to  come  in  my  sleep  and  waking.  I  would 
not  be  able  to  drown  their  voices  for  the  sake  of  hearing 
the  church  choir  on  Sunday.  No,  I  have  quit  dogs.  I  quit 
forty-five  years  ago,  and  have  not  gone  back  to  them  since. 
Let  me  hope  that  Brother  Harris  will  hold  out  forty-five 
years. 

Now  let  us  come  back.  How  many  people  in  Texas 
are  smoking  and  following  dogs  and  keeping  sorry  com- 
pany and  wasting  all  their  time  because  they  have  never 
fallen  in  love  with  books  ?    And  they  have  not  fallen  in  love 

li  7 


by  Dr.  J.  B.  Gambrell,  D.  D. 

with  books  because  they  never  had  a  good  taste.  Mothers 
and  fathers  are  wondering  that  their  girls  and  boys  are  so 
giddy,  that  they  do  not  love  home,  and  that  they  keep  idle 
company.  They  expect  their  children  to  give  up  every  fool- 
ish and  low  thing  without  any  substitute,  without  any  higher 
or  better  motive  or  impulse.  I  do  not  know  any  greater 
folly  than  that  exhibited  by  thousands  of  men  all  over  this 
country,  who  have  great  homes,  great  farms,  horses  and 
buggies  for  their  children,  and  no  books.  The  boy  who  falls 
in  love  with  good  books  is  nine-tenths  saved  from  every 
form  of  vice.  Whoever  loves  good  books  loves  good  people, 
and  good  things,  and  is  walking  along  the  enchanted  gal- 
leries of  the  past,  communing  with  the  great  souls  who  have 
lived  before,  and  looking  far  out  into  the  future,  catching 
always  the  first  gleams  of  sunlight  on  the  mountains  ahead. 
And  good  books  are  so  cheap.  Anybody  can  have  books. 
A  few  dollars  expended  every  year  will  soon 
make  an  accumulation  of  good  books  in  any  home. 
Neighbors  can  exchange,  and  there  is  not  a  community  in 
Texas  so  poor  that  every  boy  and  girl  in  it,  to  say  nothing 
of  the  men  and  women,  might  not  feel  the  exaltation  that 
comes  to  one  in  the  reading  of  good  books. 

And  more.  If  we  read  good  books  we  become  like  the 
things  we  read  about.  If  we  read  of  great  men,  the  ten- 
dency is  for  us  to  become  great.  If  we  read  of  great  things, 
we  grow  to  be  like  them.  Good  books  are  a  sovereign  rem- 
edy for  a  thousand  ills.  Why  in  the  world  don't  people 
buy  good  books  ? 

And  still  more,  many  a  soul  has  been  won  to  God  and 
heaven  by  reading  a  book.  A  thousand  times  a  dull  soul 
has  been  set  aflame  by  a  single  book.  If  I  were  a  pastor  I 
would  look  after  the  reading  of  the  people.  I  would  sell 
books,  lend  books,  do  anything  to  induce  people  to  read 
good  books.  A  good  book  is  a  shining  lamp  in  the  home  that 
never  goes  out. 

188 


T 


Ten  Years  in  Texas 
LOPSIDEDNESS  IN  MISSIONS. 

HERE  is  not  another  enterprise  under  heaven 
known  among  men  so  well  calculated  to  stir  the 
human  heart  as  missions.  Every  real  missionary 
movement  sets  two  currents  to  running  in  opposite 
directions.  One  flows  outward  and  the  other  inward.  One 
is  the  spirit  of  altruism,  and  the  other  selfishness. 

The  mission  enterprise  awakens  the  noblest  enthusiasm 
but  it  is  often  beset  by  many  human  limitations.  Once  it  is 
allowed  that  we  may  in  any  way  be  influenced  by  mere 
human  considerations  or  feelings,  we  are  involved  in  end- 
less questions  of  preference.  Missions  stand  in  the  author- 
ity of  Jesus  Christ.  They  are  a  doctrine,  not  an  expediency. 
For  instructions  concerning  missions,  we  must  go  to  the  law 
book  of  the  Kingdom,  the  New  Testament.  From  this 
source  we  may  most  surely  learn  what  we  need  to  know, 
as  to  this  livest  of  questions.  There  are  some  things  we 
may  gather  with  unerring  certainty  from  the  living  oracles, 
and  these  certain  things  must  be  our  guides  amid  the  com- 
plexus  of  conflicting  opinions  which  divide  people  into  small 
groups  of  missionary  advocates. 

I  leave  out  of  consideration  in  this  article  the  anti- 
missionary  and  the  omissionary,  both  obnoxious  to  the  plain 
teaching  of  God's  Word.  I  shall  discuss  lopsidedness  in 
missions,  and  there  is  plenty  of  it  to  discuss.  Before  enter- 
ing on  the  discussion,  I  desire  to  make  a  few  preparatory 
remarks. 

Missions  must  always  be  considered  from  the  stand- 
point of  the  whole  world's  conquest  to  the  obedience  of 
faith.  The  far-reaching  meaning  of  the  conversion  of  any 
soul  is  the  conversion  of  other  souls,  reaching  on  to  the 
consummation  of  all  things.  Every  convert  belongs  to 
this  army  of  conquest,  which  is  never  to  stack  colors  till 
the  reign  of  Christ  is  completed  in  the  earth,  till  the  annun- 

189 


by  Dr.  J.  B.  Gambrell,  D.  D. 

ciation  hymn  of  the  angels  shall  be  a  reality.  Any  view  of 
missions  which  detaches  one  part  from  another  is  insuffi- 
cient; any  conception  which  gives  to  one  part  a  supremacy 
is  worse  than  insufficient,  it  is  bad.  Any  plan  which  limits 
the  efforts  and  prayers  of  God's  people  to  a  man  or  a 
single  section  is  hurtful.  The  Christ  view — "all  the  world," 
"every  creature" — is  the  only  true  view.  No  Christian,  no 
matter  how  little  or  poor  or  weak  or  ignorant,  can  stand 
for  less  than  all  that  Christ  stands  for — all  of  it,  to  the  outer 
limits. 

But  there  be  many  who  are  for  associational  missions 
and  no  more.  These  say  such  is  our  work,  and  so  it  is ;  but 
not  one  particle  more  their  work  than  is  the  work  in  China. 
To  a  very  great  extent  our  present  crippled  condition,  as 
a  people,  comes  of  lopsidedness  in  the  training  of  the  young 
churches.  The  churches  concentrated  on  associational  mis- 
sion till  the  territory  was  dotted  over  with  churches.  Then, 
having  made  no  connections  leading  outward,  they  ceased 
their  efforts,  remained  undeveloped  and  many  have  per- 
ished as  the  result  of  lopsidedness  in  missions.  If  we  are 
at  all  wise,  this  monumental  blunder  will  be  carefully 
guarded  against  in  the  future.  Every  little  mission  church 
of  today,  from  its  infancy,  should  be  trained  for  world- 
wide missions.  If  the  conversion  of  one  soul  means  the 
conversion  of  other  souls  in  an  endless  chain  of  influence, 
grace  and  salvation,  so  the  establishment  of  a  church  today 
means  other  churches,  till  over  the  whole  wide  world 
churches  shall  grace  every  landscape  and  welcome  earth's 
children  to  the  fold  of  the  good  Shepherd  for  rest  and 
safety. 

Some  go  as  far  as  State  missions  and  stop.  "Is  there  not 
as  much  as  we  can  do  in  our  State  ?"  May  be  there  is  vastly 
more  than  we  can  do;  but,  if  our  eyes  are  not  holden,  we 
will  see  that  we  can  do  the  work  near  far  better,  if,  in  our 
spirit  and  purpose,  prayers  and  efforts,  we  go  full  length 

190 


Ten  Years  in  Texas 

with  Him  who  loved  the  world.  The  outflow  of  the  mission 
spirit  to  China,  to  darkest  Africa,  will  make  the  current 
swifter  nearer  home,  provided  it  be  in  deed  and  in  truth  a 
genuine  mission  spirit. 

We  need  a  proper  standpoint  from  which  to  look  at  the 
whole  question.  That  standpoint  is  the  Cross,  where  Christ 
died  for  the  world.  From  Calvary  all  nations,  tribes,  kin- 
dred and  tongues  are  equidistant.  A  world  lost  in  Adam 
is  to  be  saved  in  Jesus,  through  the  preaching  of  the  Cross. 
The  races  of  men  were  made  of  one  blood,  and  are  to  be 
redeemed  by  the  one  blood.  Territorial  divisions  do  not 
count  in  Christ's  purposes  of  grace. 

But  this  round,  full  New  Testament  view  of  missions 
is  sorely  marred  by  lopsidedness  in  the  thither  view  of 
things.  Foreign  missions  have  to  some  an  attraction,  not 
unmixed  with  the  heroic.  There  is  a  charming  heroism  in 
people's  going  far  hence  on  the  sublime  mission  of  winning 
the  heathen.  Besides  this  there  are  various  and  very  spe- 
cious arguments  advanced  to  show  that  foreign  missions 
should  have  a  pre-eminence  in  all  our  plans  for  world-wide 
missions,  all  of  which  is  very  short-sided  and  lopsided,  hav- 
ing neither  scripture  nor  common  sense  to  support  it.  Dr. 
Edward  Judson,  a  son  of  the  apostle  to  Burmah,  in  a  mis- 
sionary address,  in  the  interest  of  foreign  missions,  said, 
with  great  fire,  good  sense  and  point: 

"We  must  be  sure,  however,  that  our  foreign  mission- 
ary spirit  is  genuine  and  not  a  mere  fad.  The  sure  test  is 
whether  we  are  interested  in  everything  lying  between  the 
heathen  and  ourselves.  To  many  of  us  distance  seems  to 
lend  enchantment  to  the  view.  We  burn  with  enthusiasm 
over  the  miseries  of  people  far  away,  but  are  limp  and 
nerveless  as  regards  suffering  close  by.  We  find  ourselves 
greatly  interested  in  foreigners  when  they  reside  in  their 
own  land,  so  much  so  in  fact  that  we  send  our  best  men  as 
missionaries  to  them  and  pay  their  traveling  expenses;  but 

191 


by  Dr.  J.  B.  Gambrell,  D.  D. 

when  the  Lord  puts  it  into  the  heart  of  these  same  foreign- 
ers to  come  to  our  shores,  paying  their  own  traveling  ex- 
penses, instead  of  rejoicing  over  their  advent,  we  are  some- 
times inclined  to  turn  away  from  them  in  despair.  They 
do  not  look  so  picturesque  near  by.  This  is  only  the  sem- 
blance of  the  true  missionary  spirit — a  counterfeit,  not  the 
real  coin." 

There  is  considerable  lopsidedness  of  this  sort  among  us. 
It  lacks  the  tone  and  substance  of  genuine  New  Testament 
missions. 

Sometimes  workers  in  one  department  of  missions, 
home,  foreign  or  State,  become  so  immersed  in  that  par- 
ticular part  of  the  work  that  they  can  see  nothing  else.  The 
common  sense  of  the  masses  of  God's  people  must  save  us 
from  lopsidedness  in  one  direction  or  another.  Sometime 
ago  a  brother  seriously  proposed  that  all  foreign  mission 
money  be  collected  without  charge,  or  that  the  expense  be 
put  on  other  departments  of  the  common  work  of  Christ. 
This  is  sheer  lopsidedness.  Another  would  induce  every- 
body to  give  nearly  all  to  foreign  missions  and  only  a  pit- 
tance to  home  missions.  Still  another  will  give  largely  to 
State  missions  and  hardly  at  all  to  home  or  foreign.  All  of 
it  is  hurtful  even  to  the  favored  mission.  No  severer  blow 
could  be  struck  at  foreign  missions,  for  instance,  than  for 
an  effort  to  be  made  to  leave  home  missions  out  or  nearly 
so.  Where  are  the  funds  to  come  from  to  support  foreign 
missions?  From  the  home  field,  of  course.  Suppose  we 
lose  our  home  field,  how  will  that  affect  foreign  missions 
in  the  future  ?    No  prophet  is  needed  to  tell. 

Turn  it  round.  Suppose  we  concentrate  on  missions  at 
home.  What  then?  We  will  have  denominational  stagna- 
tion, and,  in  the  end,  death  in  our  home  churches.  The 
New  Testament  is  luminous  along  the  whole  line  of  opera- 
tion. Churches  were  planted  and  nurtured  through  courses 
of  training,  not  only  for  themselves  and  the  regions  near  by, 

192 


Ten  Years  in  Texas 

but  as  sources  of  supply  for  operations  further  out.  The 
two  went  together,  lengthening  the  cords  and  strengthening 
the  stakes.    Woe  be  to  those  who  despise  this  order. 

Undoubtedly  the  general  policy  of  the  Convention  is 
the  wise  one.  It  only  needs  to  be  made  effective  in  the  all- 
round  development  of  our  churches  to  stand  four-square 
to  all  the  demands  of  the  gospel  to  the  ends  of  the  world. 
If  we  will  unitedly  follow  the  true  conception  of  a  rounded 
development,  Texas  Baptists,  in  this  generation,  will  stand 
for  more  than  all  the  South  does  now  for  the  evangelism  of 
the  whole  world.  Lopsidedness,  whether  in  one  direction 
or  another,  will  hurt  the  one  great  mission  enterprise  in 
which  are  wrapped  up  the  hopes  of  humanity. 


TWO  LARGE  EXAMPLES,  WITH  LESSONS. 


W 


HEN  Phillip  the  Second  came  to  the  throne  of  Spain, 
he  came  to  the  greatest  empire  then  in  the  world. 
It  looked  as  if  Spain  would  rule  the  world,  and  that 
was  in  the  Spanish  mind,  just  as  it  is  in  the  Russian 
mind  today  to  dominate  all  Asia,  and,  later,  the  world.  It 
was  an  hour  for  much  Spanish  congratulation  which  degen- 
erated into  national  vanity  and  conceit.  The  monarch  fell 
under  the  bad  influence  of  the  current  feeling,  if,  indeed, 
he  did  not  lead  it.  He  decreed  that  no  Spanish  youth  should 
leave  Spain  to  study  abroad,  and  no  teacher  should  be  im- 
ported into  Spain.  This  decree  was  based  on  the  conception 
that  Spain  had  nothing  to  learn  from  abroad.  It  was  that 
spirit  of  pride  which  goes  before  a  fall,  a  spirit  so  deep  and 
all-pervasive  that  till  this  hour  it  dominates  the  Spanish 
mind. 

When   Phillip   decreed  the   insulation   of  the   Spanish 
mind,  he  laid  an  ax  to  the  root  of  all  Spanish  greatness. 

193 


by  Dr.  J.  B.  Gambrell,  D.  D. 

It  was  as  if  a  man  put  an  iron  band  around  a  growing  tree. 
Either  the  tree,  by  its  growth,  would  burst  the  band,  or  the 
tree  would  die,  not  all  at  once,  but  surely,  little  by  little. 
With  Spain  the  inevitable  happened.  The  nation  did  not 
burst  the  band,  but  decay  began  at  once.  Through  weary 
centuries  national  decay  has  marked  the  course  of  that  once 
powerful  people.  Her  colonies  have  fallen  away  from  her 
like  dead  limbs  from  a  falling  tree.  The  last  were  Cuba, 
Porto  Rico  and  the  Philippines.  Little  is  left  that  decrepid, 
laggard  nation.  Her  people  walk  in  a  vain  show,  hugging 
to  their  bosoms  ideals  long  since  outgrown. 

Spain  fell  by  taking  a  wrong  mental  attitude  toward 
the  larger  world  of  truth  she  counted  herself  to  have  at- 
tained. She  scouted  the  truth  not  home  found  or  developed. 
Her  attitude  was  a  facing  in.  She  practiced  involution,  not 
evolution.  Having  a  wrong  mental  attitude,  she  could  not 
learn.  Her  dismal  history  of  bigotry,  arrogancy,  intoler- 
ance, persecution,  priestcraft — all  of  it — had  its  taproot  in 
her  mental  attitude,  unfriendly  to  the  wide  world  of  truth. 
As  a  man  thinketh  in  his  heart,  so  is  he.  People  individ- 
ually and  collectively  are  as  they  think.  Phillip  the  Second 
wrought  the  ruin  of  Spain  when  he  faced  Spain  in.  This 
is  a  large  example  of  the  working  of  a  principle. 

Let  us  take  another  example,  looking  the  opposite  way. 
Fifty  years  ago  Japan  was  insulated,  along  with  Corea  and 
China.  Her  people  were  not  allowed  to  go  abroad.  Her 
emperor,  representing  the  oldest  dynasty  in  the  world,  re- 
versed Phillip's  policy  and  Japan's,  too.  He  faced  his  peo- 
ple out  by  giving  them  a  new  mental  attitude  towards  uni- 
versal truth.    The  brightest  of  the  youth  of  the  empire  were 

194 


Ten  Years  in  Texas 

sent  abroad  to  learn.  England,  Germany,  America  and 
France  received  relays  of  Japs,  of  both  sexes.  They  came 
feeling  their  mission  to  be  torch  bearers.  Nor  did  Japan 
stop  at  this.  She  brought  to  her  great  national  university 
the  most  eminent  teachers  of  the  world,  and  paid  them  sal- 
aries which  would  create  an  uproar  in  America.  She  im- 
ported men  to  reconstruct  her  whole  civilization,  putting 
everything  on  the  best  known  basis.  She  saw  that  her  ships 
were  outclassed,  and  forthwith  set  about  constructing  her 
present  up-to-date  navy.  Her  army  was  reconstructed 
throughout.  Her  armaments  were  of  the  best.  Her  public 
school  system  was  organized  to  reach  every  boy  and  girl 
in  the  empire.  Missionaries  were  welcomed.  The  mental 
attitude  of  Japan  is :  "We  are  doing  the  best  we.  know, 
but  if  you  know  better  tell  us." 

What  has  been  the  result  of  this  new  attitude?  Ask 
Russia.  But  the  world  knows.  Hardly  ever  was  there  such 
an  awakening.  The  Japs  are  the  leaders  of  a  third  part  of 
the  world.  A  new  life  thrills  the  nation  from  its  ancient 
throne  to  its  utmost  borders.  Her  people  are  standing 
flooded  with  the  sunrise  of  a  new  and  glorious  life.  From 
peasant  to  prince,  there  is  enlargement,  and  an  all-conquer- 
ing spirit  of  achievement.  The  whole  people  are  assimila- 
ting to  higher  ideals,  and  Japanese  greatness  is  written  in 
letters  of  light,  as  across  the  vault  of  heaven. 

Now  for  some  lessons.  No  greatness  is  possible  with- 
out a  proper  mental  attitude.  This  comes  with  tremendous 
force  to  Southern  Baptists.  The  South  has  been  badly  en- 
vironed for  fifty  years.    The  effect  of  Southern  environment 

195 


ey  Dr.  J.  B.  Gambrell,  D.  D. 

has  told  on  Southern  thinking.  With  respect  to  the  Negro, 
we  have  been  in  a  defensive  attitude.  With  no  intention  of 
entering  the  domain  of  politics,  I  feel  nevertheless  con- 
strained to  say  that  our  strenuous  president  has  done  the 
South  and  the  nation  a  grievous  wrong  by  reviving  the  race 
question.  The  whole  South  needs  to  face  out  and  blend 
harmoniously  in  the  national  life.  This  is  the  need  of  South- 
ern Baptists.  In  some  way  our  young  people,  for  their  own 
enlargement,  and  for  what  they  can  do,  ought  to  face  out, 
and  feel  their  responsibility  for  the  spiritual  life  of  the 
whole  country  and  the  world.  Two-thirds  of  the  Baptists 
of  America  can't  be  shut  up  to  one-third  of  the  people  of 
this  great  country  in  their  thinking  and  efforts.  We  must 
face  out. 

The  same  lesson  is  good  all  along  the  line.  The  church 
which  faces  in  will  follow  Spain  to  the  shades  of  death. 
The  association  which  lives  for  itself  will  die  to  itself.  The 
preacher  whose  thoughts  and  efforts  revolve  around  him- 
self and  his  church,  will  circle  in  and  come  to  a  dead  stand- 
still at  the  center. 

These  lessons  ought  not  to  be  lost  on  our  people.  If 
our  boys  and  girls  think  great  thoughts,  they  will  be  great 
men  and  women.  If  every  Baptist  in  Texas  could  feel  that 
he  or  she  belongs  to  a  great  army  of  conquest,  which  is  to 
reach  every  spot  of  the  globe  and  bring  the  lost  tribes  of 
earth  to  the  obedience  of  faith,  our  churches  would  rise  glo- 
riously into  strength  and  world-wide  usefulness.  Our  su- 
preme task  now  is  to  bring  our  people  to  a  right  attitude 
toward  the  whole  world. 


196 


Tex  Years  in  Texas 
THE  PASSING  OF  THE  BULLY. 


HE  BULLY  is  a  product  of  society  in  its  crude,  un- 
formed state.  He  belongs  to  the  period  of  razor 
back  hogs  and  long  horned  cattle,  and  he  disappears 
with  them.  Over  most  of  the  country,  all  three  of 
these  primitive  products  have  gone  the  way  of  all  crudities 
of  an  overgrowing  civilization.  The  places  that  once  knew 
them  know  them  no  more.  But  here  and  there  a  specimen 
remains,  more  curious  than  valuable. 

The  old  time  bully  was  a  great  man  in  his  day  and  gen- 
eration— in  his  own  eyes  and  in  the  eyes  of  his  sort.  He 
was  on  hand  at  all  meetings,  political  speakings,  and  wher- 
ever the  people  congregated.  It  was  his  self-appointed  duty 
to  regulate  everybody.  He  was  always  looking  for  some- 
body who  needed  whipping,  and  was  wonderfully  lucky  to 
find  what  he  was  looking  for.  But  he  was  careful  not  to 
find  the  wrong  one.  There  was  a  fighting  frenzy  in  his 
blood,  and  it  took  plenty  of  fighting  to  make  him  endurably 
cool. 

The  bully  was  soon  known,  and  nice  people  avoided  him. 
Gentlemen  did  not  attend  public  meetings  to  fight.  They 
kept  apart  from  the  bully  for  the  sake  of  peace.  The  bully 
was  quick  to  see  this,  and  that  was  taken  as  a  concession  to 
his  powers.  His  set  saw  it,  and  gave  it  out  that  they  were 
"skeered"  of  him.  A  good  deal  is  allowed  to  some  animals 
simply  because  they  are  disagreeable — who  wants  to  fight 
a  skunk;  a  biting  dog  is  avoided  because  nice  people  can't 
afford  to  bite  all  the   dogs  that  would  bite  them. 

Whoever  wants  to  see  the  bully  depicted  in  all  his  vain 
glory,  should  read  "Georgia  Scenes."  I  have  seen  it  all  in 
my  day,  Ransey  Sniffles,  and  all.  The  big  bullies  soon  have 
in  their  tram  a  lot  of  little  bullies,  all  having  the  same  spirit, 
but  varying  in  size  and  strength.  They  are  an  amalgam  of 
coarseness,  brutality,  cowardice,  impudence  and  self-conceit, 

197 


by  Dr.  J.  B.  Gambrell,  D.  D. 

with  the  inevitable  brag  and  noise.    They  can  strut  standing 
still,  and  all  life  is  a  strut  with  them. 


"And  It's  Fight  You  Are  Wanting,  Is  It;' 
The  bully  is  allowed  much  liberty,  but  he  always  reaches 
his  limitations,  sooner  or  later.    I  knew  one,  a  powerful  man, 
physically,  who    had    beaten    many    men    brutally,    having 

198 


Ten  Years  in  Texas 

forced  them  to  attack  him  by  his  coarse  abuse.  One  day  he 
thought  he  saw  an  Irishman  in  need  of  his  professional  ser- 
vices, and  he  began  his  preliminary  treatment  in  the  way  of 
abuse.  The  Irishman  was  small,  but  he  said,  "And  it's  fight 
you  are  wanting,  is  it  ?"  It  was  agreed  to,  and  they  went  into 
the  ring.  It  was  soon  over.  The  bully  never  touched  the 
Irishman,  but  he  hit  the  ground  as  fast  as  he  got  near  the 
little  son  of  Erin.  The  Irishman  was  a  trained  boxer.  The 
bully  was  in  bed  three  months,  during  which  time  he  in- 
dulged many  profitable  meditations  on  the  cruelty  of  fight- 
ing. He  joined  the  church  later  and  always  regarded  the 
Irishman  a  means  of  grace,  one  of  those  righteous  provi- 
dences employed  to  bring  in  the  elect. 

This  man  made  an  excellent  citizen  and  church  mem- 
ber. Two  minutes  with  that  Irishman  took  the  frenzy  out 
of  his  blood.  I  knew  another  bully  to  be  cured  in  a  half 
minute,  by  a  boy  with  an  ugly  knife  in  his  hand.  Not  a 
drop  of  blood  was  shed,  but  his  blood  congealed  as  the  boy 
moved  toward  him,  and  it  never  got  hot  again  as  long  as  he 
lived. 

The  political  bully  is  a  strain  above  his  common  street 
brother.  He  has  the  same  qualities,  the  difference  being  the 
arena  of  action.  He  may  be  educated,  but  that  in  no  way 
changes  his  nature.  I  have  seen  an  educated  hog,  but  he  was 
a  hog  all  the  same.  The  gravest  question  of  statesman- 
ship, requiring  careful  handling,  and  needing  cool  discus- 
sion, are  treated  by  the  bully  as  matters  personal  to  his  oppo- 
nent. He  aims  to  win,  and  does  win,  with  some,  by  low 
flung  abuse  of  his  opponent,  and  by  making  himself  so  dis- 
agreeable that  no  one  wishes  to  meet  him  in  discussion.  He 
clouds  every  question,  and  odors  men  out  of  competition. 
His  brazen  effrontery  goes  for  courage ;  his  bald  assertions 
for  truths;  his  vehemence  for  convictions;  his  billingsgate 
for  arguments  as  strong  as  "holy  writ." 

The  worst  of  the  tribe  of  bullies  is  the  religious  bully. 

199 


by  Dr.  J.  B.  Gambrell,  D.  D. 

He  is  the  street  bully  joined  the  church,  bringing  into  the 
church  his  old  spirit  and  manners. 

Every  bully  is  a  coward.  Courage  is  considerate.  The 
religious  bully  has  the  finest  field  in  the  world.  He  deals 
all  the  time  with  people,  who  neither  have  the  spirit,  nor 
desire  to  meet  him  on  his  chosen  field.  Moreover,  the  men 
he  employs  his  arts  upon  have  in  charge  great  interests, 
which  they  must  preserve.  Even  if  they  desired  to  do  so, 
they  cannot  afford  to  punish  the  bully.  An  Irishman  could 
find  no  place  for  his  gifts  in  the  chosen  field  of  the  religious 
bully.  All  that  can  be  done  is  to  avoid  him.  Educate  the 
masses  and  wait  for  his  passing. 

In  all  circles  the  bully  is  passing.  Social  order  eschews 
him.  Patriotism  abominates  him.  Religion  abhors  him. 
He  is  thinning  out.  The  progress  of  civilization  is  leaving 
him  behind.  The  future  dominant  factor  in  civil  life  must 
be  a  statesman,  reasoning  and  reasonable.  The  religious 
leader  must  be  religious  and  a  gentleman.  Discussions  must 
go  on  principles.  Abuse  of  men  will  influence  only  the  very 
low,  and  that  in  ever  lessening  degrees.  The  progress  on 
all  lines  is  away  from  the  bully,  to  the  man  of  good  manners, 
sound  reason  and  sane  spirit.  The  bully  is  passing,  and  the 
mourners  are   few. 


mm?* 


p 


200 


Ten  Years  in  Texas 
A  LETTER  TO  A  YOUNG  PREACHER. 


OUR  letter  is  before  me.  There  is  nothing  that  I 
have  undertaken  more  difficult  than  to  advise  a 
young  minister  in  his  starting  out.  It  is  only  on 
the  general  lines  that  anyone  can  speak,  because 
God  has  a  special  work  for  each  one  of  his  servants  and  he 
brings  them  into  the  work  in  a  way  that  neither  they  nor 
others  can  know.  I  may  make  the  following  suggestions 
with  safety: 

Commit  yourself  fully  to  the  Lord  and  remember  that  it 
is  absolutely  safe  to  do  so.  You  cannot  know  where  he  will 
lead  you,  nor  how  he  will  lead  you,  but  he  will  lead  you  by 
a  way  that  he  knows,  and  it  will  be,  without  doubt,  the  right 
way.  Looking  back  over  my  life,  I  see  now  how  unfound- 
ed were  all  my  early  fears,  and  I  see,  also,  of  what  little 
account  were  the  many  precautions  that  I  have  tried  to 
take.  Commit  your  way  to  the  Lord  and  he  will  bring  it 
to  pass. 

In  the  next  place,  remember  that  it's  not  intended  for 
you  to  see  far  at  a  time.  I  was  greatly  helped  when  I  started 
out  in  the  ministry  by  what  an  old  brother  told  me.  He 
said :  "You  are  a  young  man,  and  I  want  to  tell  you  some- 
thing from  my  experience.  All  my  life  in  the  ministry, 
now  for  more  than  fifty  years,  I  have  been  able  to  see  but 
one  step  at  a  time.  Much  of  the  time,  it  has  seemed  to  me 
that  I  was  coming  right  up  against  an  impassable  wall,  but 
when  I  took  the  step  that  was  before  me,  even  and  clear, 
I  found  that  it  either  brought  me  to  where  I  could  turn  the 
corner,  or  else  the  wall  was  removed ;  and,  so  for  fifty  years 
I  have  gone  on  preaching,  and  have  had  enough  to  eat  and 
all  the  work  I  could  do." 

It  was  a  very  helpful  message  to  me,  and  one  that  I 
found  to  be  true  in  almost  thirty  years  of  ministerial  life. 
Therefore,  my  advice  would  be  to  take  the  step  that  you 

20T 


by  Dr.  J.  B.  Gambrexl,  D.  D. 

can  take.  If  you  feel  called  to  preach,  preach;  preach  in 
school  houses,  in  a  private  home,  preach  at  all  times,  preach 
to  little  congregations,  preach  anywhere ;  and  always  preach, 
not  to  preach,  but  to  do  good.  Aim  at  saving  somebody  or 
helping  somebody,  and  it  will  be  a  delight  to  you  how 
things  will  get  out  of  your  way  and  fields  will  open  before 
you.  I  do  not  have  a  shadow  of  doubt,  that  the  Lord  has 
use  for  every  minister,  who  is  set  to  do  his  will,  and  he 
will  carry  him  through,  and  make  him  a  success,  if  he  will 
trust  the  Lord  and  go  forward. 

It  is  hardly  necessary,  I  would  think,  to  advise  against 
hunting  places,  for  the  tone  of  your  letter  indicates  any- 
thing else  but  such  a  spirit.  And  yet  it  will  not  be  amiss 
in  this  letter,  while  I  am  writing  to  say  that  place-hunting, 
a  desire  to  get  up  in  the  ministry,  has  kept  many  a  man 
down  in  the  ministry  all  his  life.  I  have  been  much  with 
young  ministers  in  my  time,  have  tried  to  help  them  and 
have  watched  their  course  much.  I  have  seen  those  who 
sought  places  where  they  thought  they  would  be  respected, 
and  could  live  easy,  and  I  have  seen  those  who  sought  to  do 
the  work  and  thought  little  or  nothing  of  the  places,  going 
out  into  the  backwoods,  going  among  the  negroes,  preach- 
ing to  little  congregations  and  pouring  out  their  souls  in 
preaching  to  the  poor  and  the  neglected  and  the  ignor- 
ant,— I  have  seen  these  two  classes  for  years,  and  I  have  seen 
the  man  who  wanted  to  go  to  a  big  town  and  preach  in  a  big 
church  fail  in  his  work,  become  soured  and  profitless  to 
himself  and  to  the  cause.  I  have  seen  the  man  who  went 
to  the  country,  and  thought  only  how  he  could  best  do  God's 
work,  set  all  the  country  places  afire  and  have  men  write  to 
him  and  come  after  him  to  go  up  higher.  Some  of  these 
are  now  in  the  greatest  pulpits  in  the  whole  country.  Spur- 
geon's  great  ministry  began  this  way.  He  preached  out  in 
a  little  village,  a  few  miles  from  Cambridge,  and  the  people 
were  too  poor  to  pay  the  ferryage  across  a  stream  for  a  cart 

202 


Ten  Years  in  Texas 

that  was  to  carry  him  out  to  his  preaching  place,  so  he  walk- 
ed out  to  the  stream,  went  across  at  less  charge,  and  rode 
to  his  place  of  preaching  in  a  cart;  but  he  set  the  village 
afire  up  there,  and  the  world  knows  the  rest. 

You  wish  to  know,  without  doubt,  whether  you  are  call- 
ed. If  my  own  experience  is  worth  anything,  and  the  ex- 
perience of  many  others  with  whom  I  have  spoken,  you 
are  liable  to  have  doubts  as  to  your  call  to  the  ministry 
about  as  often  as  you  get  cold  in  the  work.  God  never  in- 
tends that  his  people  shall  have  the  joy  of  assurance  about 
anything  outside  of  the  path  of  duty.  The  path  of  service 
is  the  shining  way  that  shineth  more  and  more  unto  the 
perfect  day,  but  whoever  forsakes  that  path  will  have  more 
or  less  of  doubt  about  everything  religious.  I  think  I  can 
tell  your  experience  in  advance,  and  it  will  run  this  way: 
When  you  have  been  much  in  prayer  and  are  very  humble 
in  your  feelings  and  take  hold  upon  the  promise  of  God 
and  preach  in  the  power  of  the  Holy  Spirit,  you  will  not 
have  any  doubts  about  whether  you  are  called  to  preach. 
But  if  you  grow  worldly  minded,  neglect  prayer,  get  puffed 
up  about  some  previous  success  and  preach  in  your  own 
wisdom,  you  will  be  apt  to  get  out  of  the  pulpit  with  some 
very  strong  doubts  as  to  whether  you  have  been  called  to 
the  ministry.  I  do  not  know  any  way  in  the  world  to  live 
above  doubt  except  to  live  a  high  spiritual  life.  The  clouds 
shadow  the  low  lands. 

Now,  my  brother,  if  you  have  in  your  heart  a  longing  for 
souls  and  a  drawing  toward  the  work,  and  if  these  experi- 
ences are  stronger  when  you  are  more  religious,  go  right 
into  it  and  your  faith  will  strengthen,  your  capacities  en- 
large and  you  will  pass  through  your  ministerial  life  with 
perhaps  about  the  same  ups  and  downs  as  all  the  rest  of  us. 

203 


by  Dr.  J.  B.  GambrelIv,  D.  D. 
BEAUTIFUL  FIGHTING. 


A—^T  the  first  battle  of  Manassas  the  Southern  troops 
.  were  all  new,  and  really,  according  to  the  rules  of 
MB  war,  were  whipped  all  day,  but  were  not  enough 
trained  in  military  tactics  to  know  it.  The  writer, 
with  nearly  everybody  else  on  the  Southern  side,  fought 
practically  without  officers.  We  never  had  the  least  idea 
in  the  world  that  anybody  was  whipped  while  he  had  a  gun 
and  cartridges  and  room  to  load  and  shoot.  But,  neverthe- 
less, we  were  falling  back  in  a  kind  of  wavering  way,  and 
the  officers  who  had  better  ideas  of  military  affairs,  realized 
the  seriousness  of  the  situation  more  than  the  soldiers  did. 
It  was  really  this  ignorance  of  the  technical  points  of  war 
that  gave  us  the  victory  later  on.  Along  in  the  evening 
General  Smith  came  on  the  field  with  recruits.  We  were 
all  glad  to  see  them  and  the  enemy  were  sorry  to  see  them. 
They  came  up  in  double-quick,  and  having  made  quite  a 
distance  from  the  depot,  they  were  worn.  One  of  the  gen- 
erals who  had  been  holding  out  all  day,  rushed  up  to  the 
first  line  of  recruits  and  said :  "Fall  in,  gentlemen,  fall  in ; 
there  is  beautiful  fighting  here  anywhere."  And  they  did 
fall  in  and  the  Federals  fell  out,  and  we  had  the  victory. 

Now,  in  Texas  we  have  a  great  battle  line,  and  the  fight 
goes  with  varying  success  at  different  points,  but  it  is  safe 
to  say  to  every  true  soldier,  that,  if  you  will  just  fall  in, 
you  will  find  beautiful  fighting  anywhere,  plenty  of  the 
enemy,  and  not  very  far  to  find,  with  a  good  cause  and  all 
the  enthusiasm  that  a  living  faith  in  the  Captain  of  our  sal- 
vation can  give  us.  We  want  the  spirit  of  fight  in  us,  not  of 
fighting  each  other,  but  of  fighting  the  enemy. 

A  brother  recently  said  to  the  writer  as  we  were  dis- 
cussing the  late  war:  "A  great  many  of  our  men  were 
killed  by  their  friends."  We  all  recall  that  the  immortal 
Tackson  fell,  wounded  to  death  by  his  friends.     Let's  take 

204 


Tex  Years  in  Texas 

care  how  we  fight.  In  every  great  fight  there  is  more  or 
less  of  confusion ;  we  cannot  fight  in  blood  earnest  with 
perfect  precision.     It  was  that  sort  of  thing  that  lost  one 


"There  is  Beautiful  Fighting  Here  Anywhere." 
hundred  battles  to  Napoleon.      The  generals  on  the    other 
side  were  so  punctillious  and  nice  that  they  felt  that  battles 

205 


by  Dr.  J.  B.  Gambrkll,  D.  D. 

had  to  be  fought  out  on  certain  plans  and  by  certain  rules, 
or  else  they  were  not  decently  won.  The  old  Austrian  gen- 
eral claimed  that  this  young  Frenchman  did  not  fight  accord- 
ing to  any  military  rules,  and,  therefore,  he  was  not  entitled 
to  military  recognition.  But,  all  the  same,  he  got  the  Aus- 
trian's cannon  and  his  bagage  and  his  men,  and  sent  him 
out  of  Italy  in  very  bad  military  plight.  It  won't  do  in  a 
great  fight  to  stop  and  consider  every  little  point.  It's  no 
time  in  a  charge  to  stop  to  sew  on  buttons;  a  great  many 
things  will  be  regulated  after  the  fight  is  over. 

Now,  in  Texas,  we  want  to  have  a  great  fight  this  year, 
we've  got  plenty  of  fight  to  satisfy  the  most  unreasonable 
along  that  line.  Let's  not  stop  to  settle  little  points  till  we 
win  the  victory.  Men  who  have  wounds  and  bruises  and 
sores  and  divers  troubles  of  one  sort  and  another  ought  to 
keep  them  out  of  view,  until  we  have  gone  through  with 
our  great  battle.  A  great  many  things  will  come  right  easy 
enough,  if  we  only  work  toward  the  right  point. 

In  this  fight  let  everybody  come  in,  no  matter  what  he 
thinks  of  men,  nor  what  he  thinks  of  past  battles.  If  he 
wants  to  see  the  Baptist  cause  succeed  and  men  saved,  let 
him  put  that  to  the  front,  for  that's  the  thing  to  fight  for. 
A  good  soldier  fights  for  his  country  in  battle  without  any 
reference  to  whether  he  likes  his  officers  or  not.  A  good 
Christian  strives  for  the  mastery  of  this  great  Captain's 
sake,  and  he  will  not  abandon  the  cause,  nor  hurt  the  cause 
by  stopping  to  complain  of  personal  troubles  between  him- 
self and  some  fellow  soldier. 

The  fact  is,  we  have  often  noticed  that  soldiers,  who 
would  fall  out  in  camp  and  fight  each  other  in  camp,  while 
they  were  doing  nothing  else,  would  not  only  go  in,  side  by 
side,  in  a  great  battle  and  fight  like  heroes,  but  they  came 
out  with  mutual  admiration  for  each  other's  courage,  and 
their  personal  animosities  were  sunk  in  their  love  for   the 

206 


Ten  Years  in  Texas 

cause  for  which  they  both  fought,    and   they   became    fast 
friends. 

A  great  year  of  missions,  in  which  the  fighting  will  be 
forced  from  one  side  of  Texas  to  the  other,  would  do  more 
to  uplift  us,  unify  us,  settle  personal  animosities  and  dig- 
nify the  Baptist  name  in  Texas  than  anything  else  we  can 
do.  There  is  such  a  beautiful  chance  now  for  everybody, 
for  the  old  veterans,  for  the  women,  for  the  young  people, 
for  the  children's  bands,  for  the  new  disciples — such  a  good 
chance  for  everybody  to  have  a  share  in  a  good  fight  that 
we  hope  that  not  a  person  who  bears  the  name  of  the  great 
Captain  will  be  sulking  in  his  tent  during  this  year.  Just 
fall  in ;  there  is  beautiful  fighting  all  along  the  line. 


207 


I 


by  Dr.  J.  B.  Gambrell,  D.  D. 

DREADING  THE  PROCESS. 

HEARD  Dr.  Geo.  Needham  relate  a  story  of  a 
strong  man  who  hung  on  the  edge  of  a  meeting, 
evidently  deeply  interested  but  refusing  to  do  any- 
thing. When  pressed  in  a  personal  interview,  he 
admitted  his  deep  conviction  and  longing  to  be  a  Christian, 
but  said  in  explanation  of  his  conduct,  I  dread  the  process. 
Here  was  a  mind  misled,  likely  by  false  teaching,  or,  maybe, 
by  false  deductions,  from  his  own  observations.  It  is 
quite  easy  to  preach  too  much  about  the  plan  of  salvation. 
As  to  that,  it  is  not  impossible  to  preach  too  much  about 
Christ.  There  is  a  distinct  difference  between  preaching 
Christ  and  preaching  about  Him.  The  first  is  saving  preach- 
ing; the  second  may  be  far  from  it. 

The  best  preaching  and  teaching  is  that  which  brings 
the  sinner,  by  the  shortest  road,  to  look  upon  Jesus  by  faith, 
that  keeps  all  thoughts  of  mere  process  out  of  the  way.  No 
sort  of  process  should  be  allowed  to  crystalize  in  a  church. 
No  special  form  of  service  should  be  held  to,  until  it  be- 
comes the  force  of  unwritten  law.  There  is  much  in  recog- 
nized slavery  to  a  fixed  order.  This  applies  to  every  part 
of  public  service,  to  preaching  not  less  than  other  things. 
For  in  effectiveness,  I  believe  there  is  nothing  worse  than 
the  regulation  service,  with  the  regulation  sermon,  made 
out  with  the  precision  and  fixedness  of  cut  flowers.  Law- 
yers are  bound  to  do  better  or  quit,  and  politicians  would  not 
get  on  at  all,  if  they  went  under  the  yoke  after  the  fashion 
of  the  regulation  preacher. 

"The  process"  has  a  deep  grip  on  the  average  mind.  In- 
deed, it  has  stifled  that  openness  of  heart  and  mind,  that 
ready  response  to  truth,  which  marked  the  conversions  of  the 
apostolic  period.  Of  all  the  pictures  of  a  real  conversion 
given  us  in  the  divine  records,  not  one  is  so  instinct  with  life 
and  action  as  the  parable  of  the  prodigal  son.  Here  is  a  sin- 
ner, a  real  hard  case.     He  has  played  the  fool  to  a  finish. 

208 


Ten  Years  in  Texas 

He  has  gone  far  beyond  all  respectability.  He  has  gone 
past  the  dogs  and  reached  the  hogs.  He  has  gone  far  off 
into  a  strange  land.  Then  in  his  dirt  and  rags  and  hunger, 
he  thinks.  Like  the  prophet  would  have  us  all  do,  he 
thought  on  his  way  and  turned.  Sorrow  wrung  his  soul. 
He  made  up  his  mind  what  to  do.  He  would  return  to  his 
father's  house.  He  rose  and  struck  out.  There  was  no 
parleying,  no  hesitation,  no  delay.  To  put  it  in  the  graphic 
words  of  Sid  Williams,  "He  hit  the  grit  in  the  middle  of 
the  road,  and  never  stopped  till  he  got  there."  It  was  soon 
done,  this  settling  of  the  whole  question,  and  as  quick  as 
time  would  allow,  he  was  sitting  at  his  father's  table,  well 
dressed  and  eating  the  best  in  the  land. 

As  we  go  back  and  read  of  the  conversions  of  the  New 
Testament,  we  can  hardly  fail  to  be  impressed  with  the 
simplicity  of  the  whole  business.  In  a  short  ride,  the  Eunuch, 
being  an  honest  seeker,  came  into  the  light.  And  forth- 
with he  obeyed  in  baptism.  That  the  conversion  was  genu- 
ine, there  can  be  no  doubt.  The  chariot  seat  was  a  mourn- 
er's seat ;  but  he  never  thought  of  it.  He-  thought  of  no 
process.  The  Master  called  Andrew,  and  he  followed,  the 
spirit  working  inward  grace.  Andrew  went  and  told  his 
brother  Simon,  and  he  came,  and  believed.  The  woman  at 
the  well,  half  heathen,  outcast,  dark  in  her  heart,  her  mind 
and  her  life,  steeped  in  vileness ;  yet  in  one  short  interview, 
she  repented,  believed  and  went  flying  back  to  town  saved, 
with  a  message  of  hope  to  the  hard  men  of  the  town.  Many 
of  the  men  believed  through  her  word,  and  that  right  away. 

The  thief  on  the  cross,  hardened  in  sin,  disgraced,  out- 
cast, amid  the  agonies  of  crucifixion,  in  a  short  hour,  heard, 
saw,  his  heart  melted,  he  confessed,  believed  and  his  ran- 
somed spirit  shot  out  of  the  horrors  of  that,  the  world's 
darkest  hour,  to  be  with  Christ  in  paradise.  How  quick, 
how  simple,  how  certain  it  all  was. 

In  studying  it  all  over,  I  have  been  deeply  impressed  that 

209 


by  Dr.  J.  B.  Gambrexl,  D.  D. 

we  need  to  get  back  in  our  thinking,  our  faith  and  our  ef- 
forts to  the  simplicity  of  the  better  times.  Preachers  can 
afford  to  be  excentric.  What  is  an  excentric?  Why  it  is 
something  which  moves  out  of  a  circle.  The  doing  of  the 
same  thing  the  same  way  by  everybody  all  the  time,  has 
great  weakness  in  it.  It  brings  about  a  psychological  stag- 
nation. It  has  all  the  weakness  of  a  written  ritual,  without 
its  good  English  and  flourish. 

If  we  ever  come  to  our  best,  we  will  have  far  more 
liberty  than  we  now  allow  ourselves.  Where  the  Spirit  of 
the  Lord  is,  there  is  liberty.  Look  at  Pentecost.  That  was 
a  day  when  Mrs.  Grundy  quit  the  grounds.  Men  and 
women,  too,  spoke  as  the  Spirit  gave  them  liberty.  "The 
process,"  what  was  it?  Repent  and  believe,  right  now  on 
the  spot.  Thousands  did,  and  were  saved.  Nobody  thought 
of  any  process ;  they  thought  of  the  truth,  poured  out  of 
warm  hearts  by  tongues  of  fire. 

Quite  recently  I  have  been  watching  the  developments 
of  the  growing  revival  spirit  among  us.  Two  cases  occur- 
red, one  in  each  of  two  Dallas  churches,  where  people 
heard,  repented,  confessed  all  in  an  hour.  In  another  ser- 
vice one  heard,  repented,  believed,  confessed  and  was  bap- 
tized all  in  a  single  service.    Why  not? 

It  will  be  a  great  time  when  preachers  get  the  "pro- 
cess" business  out  of  their  own  minds  and  preach  for  imme- 
diate results.  It  is  a  sublime  scene  when  a  preacher  grap- 
ples his  congregation  with  the  truth  and  presses  men  to 
immediate  decision.  This  hour  of  victory  will  be  greater 
when  churches  look  for  it  and  pray  for  it,  even  while  the 
word  is  spoken.  What  an  era  will  that  be  when  soul-win- 
ners have  faith  to  crowd  the  unsaved  and  bring  them  to  for- 
get processes,  surrender,  believe  and  live.  It  looks  like  we 
are  somewhat  emerging  from  slavery  to  processes  and  at- 
taining to  a  more  heroic  faith.  Processes  may  well  be 
dreaded  when  they  take  the  life  out  of  us. 

210 


Ten  Years  in  Texas 
A  FINE  EXAMPLE  OF  ORGANIZED  EFFICIENCY. 


T~"1HE   military   organization  is  the  most  perfect  known 
to  men.    No  matter  how  large  the  army,  the  indi- 
JHHi       vidual  is  still  the  unit  of  organization.     The  indi- 
vidual is  never  lost  sight  of  for  a  moment.     On 
any  morning  each  individual  can  be  accounted  for,  if  the 
situation  is  normal. 

In  the  whole  scheme  of  organization,  two  things  are  held 
constantly  in  view:  First,  making  the  most  of  the  individ- 
ual, and,  second,  making  the  individuals  support  each  other 
for  the  highest  efficiency.  These  are  the  primary  ideas  in 
military  organization.  They  are  at  the  base  of  all  the  larger 
organizations,  such  as  regiments,  brigades,  division  corps, 
armies.  No  matter  how  large  the  army,  its  efficiency  de- 
pends on  the  faithful  application  of  the  two  primary  princi- 
ples just  named.  If  the  companies  are  incoherent,  ragged, 
loose ;  if  the  units  be  spiritless,  and  untrained,  there  can  be  no 
effiicency  in  the  subdivisions  of  the  army.  The  strength  of 
the  units  will  determine  the  force  of  the  organization. 

For  all  large  undertakings  large  combinations  of  units 
sub-organized  are  needful.  Yet  no  army  can  ever  rise  above 
the  general  average  of  its  individual  soldiers.  And  this  prin- 
ciple holds  in  all  organized  society.  Hence  the  necessity  to 
keep  close  to  the  heart  of  things  in  dealing  with  large 
forces.  The  home,  the  school,  the  church,  are  the  real  mak- 
ers of  America.  The  statesman  combines  and  directs  forces 
created  for  him. 

We  have  before  us  today,  a  demonstration  of  what  has 
just  been  said  on  a  large  and  imposing  scale.  It  is  the 
second  demonstration  on  the  same  field  of  action  within  10 
or  12  years.  It  is  now  conceded,  even  by  the  Russians,  that 
the  Japanese  army  is  the  most  powerful  military  force  afield 
on  any  part  of  the  earth.  It  easily  whipped  China  a  few 
years   ago — 40,000,000  Japs   against   400,000,000   Chinese. 

21T 


by  Dr.  J.  B.  Gambrell,  D.  D. 

It  has,  from  the  firing  of  the  first  shot,  shown  its  superiori- 
ty to  Russia.  The  great  empire  of  the  North  is  learning  a 
lesson  its  military  men  ought  to  have  known,  and  all  its 
leaders  as  well.  Numbers  do  not  count  much  against  some 
other  things.  The  countless  hordes  of  Xerxes  were  as 
nothing  against  the  disciplined,  high-souled,  trained  Greeks, 
who,  on  the  immortal  field  of  Marathon,  locked  shields, 
10,000  of  them  kept  step,  sang  their  peans,  and  bore  down 
everything  before  them,  as  each  soldier  stood  in  his  place, 
and  supported  every  other  soldier.  The  army  of  Japan 
has  every  element  of  strength  developed  to  a  very  high 
degree. 

To  begin  with,  the  individual  soldier  is  intelligent,  high- 
spirited  and  patriotic.  Ninety-two  per  cent  of  the  Japs  can 
read,  and  they  are  perhaps,  the  greatest  readers,  taken  al- 
together, in  all  the  world.  Intelligence  will  win  on  every 
battlefield,  and  let  us  lay  it  to  heart.  Almost  92  per  cent 
of  the  Russians  cannot  read.  Which  will  whip?  Which 
ought  to  whip  ? 

Add  to  the  intelligence  and  patriotism  of  the  Japanese 
private  soldier  perfect  military  organization,  from  the  low- 
est form  to  the  highest,  and  you  will  begin  to  understand 
why  things  are  happening  as  they  are. 

But  there  is  still  another  great  element  of  success,  not 
to  be  lost  sight  of  for  a  moment,  and  that  is  the  leadership 
of  this  splendid  army  of  spirited,  alert,  dauntless  soldiers. 
Their  officers,  from  the  lowest  subalterns  to  their  great 
Field  Marshal  Oyama,  are  trained,  devoted  and  courageous 
to  their  finger  tips.  Many  an  army  has  gone  to  pieces  under 
indifferent  officers. 

Note  one  other  element  of  power  in  this  conquering 
army :  They  are  willing  to  suffer.  Private  soldiers  as  well 
as  officers  are  willing  to  endure  hardness  as  good  soldiers. 
They  expect  it.  They  are  all,  to  a  man,  on  their  country's 
altar.    They  are  willing  to  live  or  to  die  for  their  country. 

212 


Ten  Years  in  Texas 

They  believe  in  their  country,  in  their  Emperor,  who  trusts 
them.  They  count  it  an  honor  to  die  for  their  country.  Their 
friends  and  relatives  at  home  share  this  high  view. 

Added  to  all  this  is  the  skillful  leadership  of  the  army. 
Their  generals  are  selected  solely  for  their  ability.  There 
is  no  favoritism  in  the  army  or  navy.  The  prince  of  royal 
blood  fights  under  an  officer  educated  and  trained  out  of  the 
thick  of  the  population.  It  is  all  different  with  the  Rus- 
sians. 

I  have  been  transferring  all  this  to  our  Baptist  people. 
Paul  dwelt  much  on  the  military  features  of  a  Christian's 
life.  "Endure  hardness  as  a  good  soldier  of  Jesus  Christ." 
He  himself  was  a  great  soldier.  He  fought  to  a  finish  the 
good  fight.  He  counted  not  his  life  dear  unto  himself.  In 
no  area  of  human  action  is  there  a  call  for  higher  soldiery 
qualities  than  in  the  realm  of  Christianity.  The  whole  life 
of  a  Christian  is  a  series  of  battles  for  the  conquering  of 
the  enemies  of  the  King  eternal.  The  world  is  the  battlefield 
and  every  disciple  a  soldier. 

In  the  army  of  King  Jesus,  every  soldier  is  a  volunteer. 
There  is  no  conscription,  and  there  is  no  compulsion.  Vol- 
unteers are  always  the  best  soldiers.  The  motives  for  ser- 
vice in  this  army  are  the  highest  that  ever  moved  intelligent 
beings.  Love,  immortality,  glory  fadeless  and  transcendent 
move  us  to  service. 

Under  the  voluntary  principle  we  may  have  the  most 
perfect,  flexible  and  efficient  organization  the  human  mind 
can  conceive,  all  of  it  resting  on  the  individual  as  the  unit 
and  following  the  perfection  of  military  organization,  in 
which  the  individual  stands  for  all  in  him,  and  each  stands 
for  all,  and  all  for  each.  It  is  given  to  us  to  demonstrate 
on  a  large  scale  what  the  voluntary  principle  is  worth  in 
the  Christian  warfare.  We  may  put  to  shame  all  the  "strong 
church  governments"  by  the  no  government  of  the  New 
Testament,  which  leaves  individuals  free  to  co-operate  for 

213 


by  Dr.  J.  B.  Gambrexl,  D.  D. 

the  glory  of  our  common  Lord  on  principles  of  love  and 
consecration.  The  campaign  we  are  in  ought  to  do  it. 
It  will,  if  each  one  will  stand  in  his  place,  and  do  his  duty ; 
the  individuals,  the  pastors,  the  associational  workers,  the 
women,  the  Sunday  School  officers.  Such  a  demonstration 
on  so  large  a  scale,  will  be  worth  an  untold  amount  to  the 
cause  we  represent  in  Texas,  now  and  hereafter.  Texas 
Baptists  may,  and  I  believe  will,  to  a  large  extent,  demon- 
strate in  Christianity  what  Japan  is  demonstrating  in  war. 
We  will  give  a  fine  example  of  organized  efficiency,  and  do 
it  this  month.  May  every  soul  thrill  with  high  and  holy 
purpose,  and  may  the  spirit  of  the  living  God  brood  over  the 
great  army  and  lead  us  on  to  a  victory  of  love,  faith  and 
consecration. 


THE  PROBLEM  OF  DENOMINATIONAL 
PROGRESS. 


W"1HAT  is  the  problem  of  denominational  progress? 
mm  It  is  men.  Our  supreme  need  is  men — men,  of 
JEHj  course,  of  the  right  sort.  With  the  right  kind  of 
men,  and  women  to  match,  all  things  are  possible. 
The  best  plan  of  doing  anything  is  a  man.  President 
Faunce,  at  Waco,  struck  the  keynote  of  progress  when  he 
put  the  emphasis,  in  his  great  speech,  on  man.  "Let  us 
make  man"  is  the  text  for  all  the  times.  "Let  us  make  mon- 
ey" is  a  small  thing  to  say.  To  raise  the  whole  denomina- 
tional level,  we  must  raise  the  level  of  Christian  manhood. 

By  all  odds,  the  chief  glory  of  any  country  is  its  people. 
This  is  true  the  world  over.  The  Scotch  have  an  exceeding- 
ly rugged  country,  but  they  are  a  glorious  people,  because 
they  are  religious  and  devoted  to  education.    No  equal  num- 

214 


Ten  Years  in  Texas 

ter  of  people  in  the  world  exercise  a  wider  or  better  in- 
fluence over  every  realm  of  human  activity. 

The  value  of  the  right  kind  of  men  to  a  country  can 
never  be  computed.  A  man  may  easily  be  worth  millions  of 
dollars  to  a  country.  Governor  Joseph  Brown,  of  Georgia, 
has  been  worth  many  millions  to  his  State  in  actual  money, 
by  his  practical  wisdom  in  directing  the  public  mind  of  that 
State.  Ben  Franklin  largely  created  the  industrial  North. 
Let  us  transfer  all  this  to  our  denominational  life.  Men 
are  our  great  want;  men  who  are  wise  to  see  what  Israel 
ought  to  do;  men  with  visions  of  the  future;  men  of  lofty 
ideals ;  men  embued  with  the  spirit  of  the  New  Testament ; 
men  willing  to  serve  in  any  place,  and  whose  highest  con- 
ception of  life  is  to  serve. 

At  this  very  hour  Texas  Baptists  need  ioo  equipped  men, 
not  to  fill  places,  but  to  make  places.  Wide  is  the  difference 
between  the  spirit  of  the  man  who  wishes  to  fill  a  place 
and  that  of  a  man  ready  to  lay  himself  out  to  make  a  place. 
Our  want  is  place-makers.  Paul  had  the  greatest  spirit, 
because  he  was  ready  to  put  his  whole  being  into  founda- 
tion work.  He  had  the  true  vision  of  glory.  You  can  see 
the  brass  globe  on  the  top  of  the  church  steeple  much  further 
than  you  can  see  the  foundation  stone,  but  it  is  not  one- 
thousandth  part  as  important. 

We  have  a  vast  field,  rich  in  possibilities.  There  are 
mines  of  human  wealth  in  Texas  richer  than  all  the  diamond 
mines  of  the  world.  These  are  waiting  development.  They 
are  waiting  the  coming  of  the  right  men  and  women.  If 
worked,  they  will  enrich  the  world,  intellectually,  religiously 
and  materially. 

Our  present  need  is  a  reinforcement  of  men,  apostolic  in 
spirit  and  in  labors.  These  men  are  wanted  to  go  to  needy 
sections  and  devote  their  lives  to  building  up.  If  these 
men  can  be  had,  the  future  is  safe.  But  they  must  be  adapt- 
able, as  well  as  devoted.     It  is  ideal  to  have  a  pastorate, 

215 


by  Dr.  J.  B.  Gambreix,  D.  D. 

preach  regularly  and  have  an  ample  income.  But  all  that 
belongs  to  an  advanced  condition.  Places  are  not  made  that 
way. 

During  the  Civil  War  I  met,  in  East  Virginia,  a  young 
Baptist  preacher,  Rev.  J.  F.  Dean.  In  that  part  of  the 
State  Baptists  were  weak,  and,  in  the  main,  they  were  held 
in  derision.  They  were  few,  poor  and  unlearned.  There 
was  no  one  to  lead  them  up  and  out.  Young  Dean  was 
from  Columbia  University,  from  which  he  graduated  with 
credit.  He  determined  to  devote  himself  to  building  the 
Baptist  cause  in  East  Virginia.  To  do  this,  he  began  teach- 
ing and  preaching.  He  established  himself  at  a  small  village 
in  the  very  heart  of  the  country  he  wished  to  lift  up.  Year 
in  and  year  out  he  went  on  with  his  work,  teaching  and 
preaching.  Twenty-five  years  went  by,  and  a  great  transfor- 
mation had  come.  He  had  sent  relay  after  relay  of  stu- 
dents to  Richmond  College  from  his  Windsor  Academy. 
The  Baptist  cause  was  redeemed  and  the  country  greatly 
blessed.  In  that  section  great  churches  have  grown  up,  and 
are  led  by  an  intelligent  ministry  and  laity.  He  did  not  suf- 
fer for  a  living.  A  few  years  ago  the  teacher-preacher 
died,  and  thousands  rise  up  to  call  him  blessed.  His  works 
do  follow  him.     He  made  a  place  and  made  men. 

Let  us  come  nearer  this  way.  Shortly  after  the  war  I 
had  many  talks  with  Gen.  M.  P.  Lowery,  who  had  come 
back  to  his  home  in  the  hills  of  Tippah  County,  one  of  the 
poorest  counties  in  that  State.  We  talked  of  the  future  of 
the  whole  south  of  our  State,  to  which  we  were  both  de- 
voted, and  especially  of  the  north  end  of  it.  It  was  clear 
that  nothing  would  redeem  it  but  sanctified  intelligence.  He 
had  many  calls  to  important  fields,  but  determined  to  de- 
vote himself  to  that  sectio'n  of  his  State.  The  question  of 
a  school  was  much  discussed.  I  urged  him  to  found  a 
school  at  his  home,  far  interior,  and  thus  make  an  intellec- 
tual center,  from  which  a  new  life  should  go  out  to  bless  the 

216 


Ten  Years  in  Texas 

country.  He  urged  me  to  undertake  the  enterprise.  He 
questioned  his  mind  whether  a  preacher  should  teach.  At 
last  he  reached  a  conclusion  and  began  his  great  work.  Blue 
Mountain  College  is  the  result,  and  it  is  one  of  the  greatest 
schools  in  the  South.  Its  influence  is  more  than  State-wide. 
The  whole  land  has  felt  its  uplifting  power. 

Things  like  these  can  be  done  in  many  places  in  Texas. 
The  opportunities  are  many.  They  wait  for  men  and  women 
with  minds  and  hearts  and  a  true  vision. 

But  we  may  look  another  direction  with  equal  encourage- 
ment. There  are  scores  and  even  hundreds  of  churches  in 
Texas  rich  in  all  sorts  of  possibilities  of  good,  only  waiting 
the  coming  of  a  pastor  who  will  commence  on  a  bare 
living  and  work  constantly  toward  larger  and  better  things, 
It  is  all  a  mistake  that  every  young  preacher  must  be  fully 
provided  for  before  he  should  enter  upon  a  pastorate.  A 
hundred  young  men  of  the  right  type  can  establish  them- 
selves in  ever-growing  pastorates  in  Texas,  if  they  will 
commence  right  and  go  on  right.  This  was  done  by  Pas- 
tor Ammons,  of  the  Tabernacle  Church,  Houston.  To  do 
after  this  sort  will  make  character,  and  character  is  strength, 
and  strength  is  success. 

To  a  large  extent,  we  look  to  our  schools  for  intelligent 
leadership.  Consecration  is  the  very  heart  of  Christian  ed- 
ucation. We  are  rightly  concerned  for  the  culture  of  our 
rising  young  people.  There  is  even  more  room  for  anxiety 
that  they  put  their  culture  to  the  highest  use,  by  serving 
where  service  is  most  needed.  The  preacher  who  makes 
service  second  to  position  is  spoiled.  Service  will  make 
position,  and  it  will  grow  men.  But  position  of  itself  will 
not  make  men. 

Our  whole  problem  of  progress  is  to  be  solved  by  de- 
veloping men  and  women  of  the  true  type.  There  is  not  any 
more  need  for  consecration  in  China  than  in  Texas.  Our 
development  is  arrested  in  many  places  for  lack  of  heroic 

217 


p.v  Dr.  J.  B.  Gambreix,  D.  D. 

leaders.  There  are  noble  men  and  women  ready  for  any 
service,  if  only  they  can  have  leaders,  intelligent,  courage- 
ous, self-sacrificing  and  adaptable;  men  and  women  above 
class  and  race  feelings ;  men  and  women  who  will 
not  look  at  the  ministry  from  the  social  and  financial  stand- 
point, but  from  the  standpoint  of  the  cross.  The  right  kind 
of  preachers  can  do  well  anywhere,  for  God  will  be  with 
them. 

I  cannot  close  this  article  without  a  word  to  preachers' 
wives,  and  to  those  good  women  who  expect  to  be  preachers' 
wives.  A  preacher's  wife  may  greatly  help  or  hinder  him. 
If  a  woman  expects  her  husband  to  use  the  ministry  to  pro- 
mote her  and  his  social  position,  or  for  ease,  she  makes  an 
unspeakable  mistake  from  every  conceivable  standpoint.  The 
glory  of  the  ministry  is  service,  and  no  wife  can  have  any 
glory  separate  from  her  husband.  Alas!  for  a  worldly- 
minded,  self-serving  preacher's  wife.  She  will  prove  the 
truth  of  that  scripture  which  teaches  us  that  whosoever  will 
save  his  life  shall  lose  it.  The  royal  road  to  all  good,  and 
to  the  greatest  honor,  here  and  hereafter,  is  the  way  of  ser- 
vice consecrated  by  the  footprints  of  the  Son  of  God. 


LIZARD  KILLING. 


SOME  years  ago  a  brother  was  visiting  the  state  con- 
1  vention  of  a  sister  state  and  heard  a  prolonged 
JIB  discussion  on  a  very  small  point  of  parliamentary 
law.  It  seemed  that  every  brother  present  was 
especially  strong  on  .  parliamentary  order,  and  had  an 
opinion  to  give  on  the  question  in  debate.  This 
was  characteristic  of  the  state,  in  a  measure,  for  many 
years.  Under  the  lead  of  the  paper  most  read  among  the 
people,  they  had  turned  their  religious  meetings  into  de- 
bating societies,  and  had  discussed  all  manner  of  questions, 

218 


Ten  Years  in  Texas 

without  any  regard  to  their  importance  or  to  the  appropriate- 
ness of  the  discussions,  or  to  spiritual  conditions.  It  goes 
without  saying,  that  in  such  a  state,  the  practical  duties  of 
Christianity  would  be  very  much  neglected.  Next  to  noth- 
ing was  done  for  missions,  and  still  less  for  education,  but  no 
people  were  busier,  none  could  become  more  enthused,  or 
annually  had  greater  discussions,  but  they  were  all  about 
things  that  were  trivial. 

When  this  brother  saw  an  opportunity,  he  got  the  floor, 
and  after  talking  in  a  semi-humorous  way  for  quite  a  time, 
until  he  had  turned  the  whole  convention  into  sympathy  with 
himself,  he  began  to  come  down  closer  and  closer  upon  the 
practice  of  wasting  life  on  questions  that  gendered  strife 
rather  than  godly  edifying,  making  his  discussions  as  serious 
and  severe  as  he  could,  not  to  irritate  his  hearers  too  much. 
Toward  the  close  he  related  the  following  incident,  which 
really  occurred  within  his  knowledge : 

"A  gentleman  sent  his  son  after  dinner  one  day  to  lay  by 
a  promising  piece  of  corn.  About  the  middle  of  the  after- 
moon,  the  father  walked  down  to  the  field  to  see  how  the 
plowing  was  going  on,  and  to  his  amazement  he  saw  that 
Charley  was  running  and  thrashing  and  making  a  great  ef- 
fort evidently  to  kill  something.  He  had  already  beaten 
down  and  destroyed  about  a  half  acre  of  corn  and  he  called 
out,  'Charley,  what  in  the  world  is  the  matter?'  Charley 
explained  that  he  was  lying  down  sleeping,  a  lizard  ran  over 
his  face,  he  got  up,  ran  after  it  and  intended  to  kill  it.  His 
father  said,  'Now,  see  what  you  have  done ;  you  have  lost 
half  the  evening,  and  destroyed  half  an  acre  of  corn,  and 
what  is  the  use  of  killing  the  lizard  anyway?  If  you  kill 
him  he  is  worth  nothing,  and  if  you  don't  kill  him,  he  will  do 
no  harm.'  Charley  replied,  'I  don't  care ;  I  am  going  to  kill 
him,  if  I  lose  a  crop.'  " 

"This,"  said  the  speaker,  "represents  many  a  Baptist.  He 
goes  to  sleep  until  some  little  question  that  has  no  good  in 

219 


by  Dr.  J.  B.  Gambrell,  D.  D. 

it — and  no  harm  either — is  sprung,  and  then  he  is  all  wide 
awake,  ready  to  settle  that  question,  if  the  Lord's  work  is 


Charlie  Kills  the  Lizards  and  Ruins  the  Corn. 

utterly  neglected."  Waiting  a  moment  to  allow  it  to  strike  in, 

220 


Ten  Years  in  Texas 

he  continued,  'I  neglected  to  say  that  Charley  was  the  son  of 
a  Baptist,  and  was  half  idiot.'  " 

The  anecdote  did  its  work.  One  of  the  brethren  who  had 
been  a  leader  in  the  discussions  rose  to  his  feet,  waving  a 
ten  dollar  bill  and  said,  "I  want  to  do  something."  The 
money  was  turned  over  to  education,  the  trend  of  the  con- 
vention changed,  and  for  many  years  the  whole  state  has 
been  on  the  up-grade.  The  same  speaker  told  the  anecdote 
in  his  own  state  convention,  and  a  young  brother,  attending 
the  meeting  for  about  the  first  time,  heard  it.  Soon  after- 
ward he  went  away  to  the  Seminary,  and  in  a  few  years  be- 
came Secretary  of  Missions  for  the  state  of  Tennessee.  He 
took  up  the  lizard  anecdote  and  went  from  one  end  of  that 
state  to  another,  employing  it  with  fine  effect  to  illustrate 
how  Baptists  were  allowing  the  Methodists  and  other  de- 
nominations and  the  devil  to  take  the  state,  while  the  Baptists 
were  discussing  little  questions  among  themselves,  and  ques- 
tions, too,  which  amounted  to  nothing,  no  matter  how  they 
might  be  settled.  It  served  him  many  a  good  turn,  for  he 
told  it  with  inimitable  effect. 

At  the  B.  Y.  P.  U.  convention  in  Wilmington,  N.  C,  one 
of  the  speakers,  to  the  great  amusement  and  evident  instruc- 
tion of  the  great  audience,  brought  forward  the  lizard  anec- 
dote again,  and  told  it,  not  as  it  was  originally  told,  but  in 
substance.  It  carried  the  point,  and  was  much  spoken  of  by 
those  who  heard  it. 

This  is  the  history  of  the  anecdote,  and  that  was  one 
lizard  which  really  did  good  in  the  world,  albeit,  it  never 
intended  to  do  it.  Really,  may  not  the  lesson  of  the  story 
have  a  wide  application?  Are  there  not  many  questions 
debated  among  us  of  such  trivial  importance,  that  we  may 
well  compare  them  to  the  chasing  of  a  lizard,  and  isn't  it 
really  true  that  some  of  our  preachers,  some  of  our  churches, 

221 


by  Dr.  J.  B.  Gambrell,  D.  D. 

too,  have  lost  more  than  one  crop  chasing  lizards  ?  There  is 
an  old  proverb  which  illustrates  the  same  point,  "The  game 
is  not  worth  the  candle.''  In  the  common  affairs  of  life  men 
always  consider  whether  the  thing  they  are  after  is  worth 
their  time  and  trouble.  Why  should  we  not  be  equally  reason- 
able in  religious  matters  ?  Isn't  it  a  thousand  pities  that  able 
men  will  so  often  throw  away  life  with  all  of  its  opportuni- 
ties on  questions  that  are  trivial? 

There  conies  to  my  mind  at  this  moment  a  very  able 
preacher  who  threw  away  the  latter  half  of  his  life  discuss- 
ing a  very  abtruse  and  unsolvable  question  relating  to  re- 
ligion and  science.  And  we  all  know  how  earnestly  and 
often  in  the  not-long-ago  people  discussed  Melchizedek,  al- 
ways ending  where  they  began,  in  a  midst  of  darkness.  There 
are  minds  that  delight  in  the  mystical  and  the  curious.  There 
are  people  who  spend  a  great  deal  of  their  time  on  puzzles, 
and  if  they  can  get  a  religious  puzzle,  then  they  are  in  the 
heighth  of  their  glory.  Of  one  of  this  class  a  man  with  a 
genius  for  characterization  said,  recently,  "He  is  a  donkey 
;braying  in  a  deep  mist." 

We  all  might  study  with  a  great  deal  of  profit  the  intense 
earnestness  and  practical  good  sense  of  our  Lord  and  his 
apostles.  One  of  these  curious  people  came  to  Jesus  once 
with  a  question:  "Will  there  be  many  saved?"  Our  Lord 
did  not  answer  his  question,  but  he  did  for  him  something 
a  great  deal  better ;  he  gave  him  some  practical  advice  as  to 
seeking  for  himself  to  enter  the  kingdom. 

Let  each  one  of  us  see  that  we  do  not  resemble  Charley, 
who  only  stirred  himself  out  of  sleep  when  the  lizard  crawled 
over  his  face,  and  then  lost  all  regret  at  the  failure  of  a  crop 
in  his  intense  desire  to  kill  a  harmless  little  animal,  and  if 
we  have  any  proclivities  in  that  direction  let  us  remember 
that  Charley  was  not  of  a  sound  mind. 

222 


Ten  Years  in  Texas 
TWO  CHAPTERS  ON  MONEY  AND  METHODS. 

HHE  TWO  great  chapters  in  the  New  Testament  on 
money  and  methods  are  the  8th  and  9th  of  26.  Cor- 
inthians. Nowhere  else  can  we  learn  so  much  as 
to  methods  of  co-operative  work  among  the 
churches.  The  immediate  occasion  of  the  writing  of  these 
instructive  lessons  was  the  rounding  up  of  a  great  collection 
for  the  poor  saints  at  Jerusalem.  This  was  partly  missionary 
and  partly  benevolent.  The  Jerusalem  saints  gave  largely, 
many  all  they  had,  to  keep  the  Pentecostal  revival  going. 
Then  came  wasting  persecution.  Jerusalem  was  a  great  cen- 
ter of  evangelism.  It  was  of  the  utmost  importance  that  the 
church  be  supported  that  it  might  carry  forward  its  work. 

It  appears  clear  that  Paul  was  conducting  this  cam- 
paign among  the  churches.  From  this  it  is  certain  that  the 
Holy  Spirit  sanctioned  the  common  sense  idea,  that  some- 
body must  look  after  all  business  of  consequence.  The 
notion  that  the  large  affairs  of  the  kingdom,  involving  co- 
operation among  the  churches,  must  be  left  without  human 
superintendence,  has  no  support  in  reason  or  scripture;  but 
is  flatly  negatived  by  both.  No  one  can  read  the  8th  chap- 
ter without  being  convinced  that,  as  in  all  other  things, 
religious,  the  Holy  Spirit  uses  men  who  employ  common 
sense  methods. 

It  is  perfectly  clear  that  separate,  independent  churches 
co-operated  in  the  one  great  move.  It  is  just  as  clear  that 
co-operation  was  voluntary,  not  by  compulsion.  Paul  in 
every  expression  appeals  to  their  love,  their  devotion  and 
never  once  to  his  authority.  They  are  to  give  of  a  ready 
mind,  not  grudgingly.  All  his  appeals  go  to  the  heart  and 
consciences   of   the   saints. 

We  learn,  also,  that  in  matters  financial  it  is  right  to  use 
the  force  of  example  to  influence  those  who  need  to  be  lift- 

223 


by  Dr.  J.  B.  Gambrell,  D.  D. 

ed  to  a  higher  plane  of  giving.  Paul  tells  the  church  at  Cor- 
inth of  the  noble  giving  of  the  churches  of  Macedonia.  Why 
should  we  be  so  squeamish  in  using  common  sense  methods 
in  the  great  business  of  inducing  each  other  to  give,  as  we 
should?  Here  we  have  apostolic  example,  falling  in  with 
common  sense. 

We  may  furthermore  learn,  that  it  is  right  to  send  men 
to  churches  to  urge  them  to  do  their  duty.  Paul  sent,  not 
one  simply,  but  more  than  one.  Here  again  common  sense 
and  Holy  Scripture  coincide.  Indeed,  the  whole  modern 
notion  that  collections  must  go  by  spontaneous  combustion 
is  completely  exploded  by  Paul's  teaching  and  example,  as 
shown  in  these  two  chapters.  They  are  marvels  of  common 
sense  and  practical  wisdom. 

It  appears  further,  that  it  is  right  for  a  church  to  make  a 
promise.  Paul  commends  the  Corinthian  church,  because  it 
was  ready  to  undertake  and  promise.  But  Paul,  led  by  the 
Spirit,  did  not  leave  it  at  that.  He  urged  them  to  go  on  and 
complete  their  collection.  He  had  been  boasting  of  them, 
and  he  urges  them  not  to  put  him  and  themselves  to  shame 
by  falling  down  on  the  collection.  He  went  further  and 
sent  men  to  look  after  it.  He  knew  the  danger  of  cooling 
off. 

And  the  marvelous  wisdom  of  this  divine  plan  is  display- 
ed in  the  rule  of  giving.  Every  one  and  every  one  as  the 
Lord  had  prospered  him.  The  poorest  could  give  as  well, 
though  not  as  much,  as  the  richest.  Besides,  the  giving  was 
all  to  go  on  the  underlying  fact,  that  all  prosperity,  great 
or  small,  comes  from  God.  This  is  the  very  cream  of  the 
whole  matter.  This  should  be  the  unbending  rule  in  every 
case. 

The  8th  chapter  particularly  settles  one  great  point  never 
to  be  lost  sight  of  in  managing  money  given  for  religious 

224 


Ten  Years  in  Texas 

purposes.  Paul  associated  a  number  of  brethren  together, 
selecting  tried  men  and  men  of  the  highest  repute  in  the 
churches  to  receive  and  administer  this  fund  gathered  from 
the  several  churches.  He  tells  us  why,  and  his  reason  is 
good.  He  would  avoid  blame  by  "providing  for  honest 
things,  not  only  in  the  sight  of  the  Lord,  but  also  in  the 
sight  of  men."  He  would  so  manage  the  fund  as  to  hold  the 
confidence  of  the  brethren  and  the  churches.  Where  there 
is  no  power  to  compel,  there  must  be  confidence  to  win. 
This  is  God's  plan.  These  "messengers  of  the  churches,  the 
glory  of  Christ,"  were  not  messengers  sent  by  the  churches 
to  some  general  body,  but  a  board  or  committee  traveling 
with  the  fund  of  the  churches.  There  is  here  revealed  a 
great  principle  in  the  management  of  denominational  finan- 
ces. It  is  at  this  point  that  what  is  called  the  gospel  mission 
plan  breaks  down.  It  is  neither  according  to  scripture  nor 
common  sense,  because  it  does  not  safeguard  denomination 
finances.  I  have  recently  had  a  letter  from  Mexico  which 
informs  me,  that  a  meeting-house  built  by  the  gifts  of  the 
churches  sent  to  one  man  is  now  rented  for  a  dance  hall. 
The  brother  took  title  in  his  name.  He  is  now  in  this  coun- 
try and  collects  rent  from  the  property.  Because  this 
method  has  in  it  no  safeguards  and  can  never  appeal  to  the 
common  sense  of  the  plain  common  sense  masses,  it  will 
never  have  anything  more  than  a  spasmodic  existence.  Paul's 
principle  should  never  be  sunk  out  of  sight.  It  is  vital  to  all 
large  success. 

It  appears  from  a  study  of  these  scriptures,  that  the 
churches  severally,  each  for  itself,  chose  the  messengers  to 
travel  with  and  administer  this  bounty.  A  convention  may 
name  a  number  of  brethren  and  recommend  them  to  the 
churches  to  administer  a  common  fund,  but  after  all  each 
church  must  choose  or  reject  these  men,  commonly  called  a 

225 


by  Dr.  J.  B.  Gambreix,  D.  D. 

board.  They  are  only  the  messengers  or  agents  of  as  many 
and  of  such  churches  as  chose  to  employ  them  to  disburse 
their  funds.  This  is  a  point  as  vital  as  the  co-operation  of 
the  churches  on  the  one  hand,  and  the  independence  of  the 
churches  on  the  other.  Whoever  tries  it  will  search  the 
scriptures  in  vain  to  find  one  example  of  two  or  more 
churches  ''through  messengers"  to  a  general  body  choosing 
men  to  administer  their  funds.  The  choice  was  direct,  as  is 
shown  in  the  wonderfully  instructive  scriptures  under  con- 
sideration. A  convention  may  nominate  men ;  the  churches, 
each  for  itself,  must  choose.  This  was  the  method  wrought 
out  under  divine  direction.  It  is  a  marvel  of  simplicity  and 
common  sense.  Within  the  limits  of  these  principles  lie  our 
safety  and  our  success.  These  prnciples  define  clearly  how 
co-operation  on  the  widest  scale  may  be  practiced  with  per- 
fect safety  to  the  independence  of  the  churches.  They  also 
show  how  co-operation  may  be  powerfully  promoted. 

These  are  but  a  few  of  the  lessons  contained  in  these 
two  great  chapters.  They  are  a  compendium  of  revealed 
wisdom  and  plain  common  sense  touching  religious  giving 
and  financial  management  on  a  large  scale.  They  are  worthy 
of  profound  study.  Whoever  understands  these  will  not  go 
far  wrong  on  the  general  question  of  church  finance  and 
denominational  management.  They  mark  out  the  King's 
highway,  leading  to  the  largest  success.  The  great  bulk  of 
the  denomination  has  always  kept  within  the  limits  of  truth 
and  safety.  Only  within  recent  times  have  we  had  men  ad- 
vocating the  doctrine  that  churches  can  transfer  their 
authority  through  messengers  into  a  general  body,  and  thus 
give  a  board  church  authority  to  do  church  acts.  And  what 
is  called  "gospel  missions"  on  the  other  hand  ignores  scrip- 
ture example  and  common  sense.  Keep  in  the  middle  of  the 
road. 

226 


Ten  Years  in  Texas 
CONSERVATISM  AND  CORNS. 


N  ENGLISH  wit  tells  of  a  man  who,  being  applied 
to  by  a  corn  doctor,  refused  an  offer  to  have  his 
corns  removed,  exclaiming:  ''What!  them  corns; 
twenty  years  have  I  kept  them.'' 

Here  is  one  kind  of  conservatism  for  you.  And  it  is 
the  kind  very  much  lauded  by  many  whose  thinking  is  only 
in  the  bark  of  things.  Conservatism  may  or  may  not  be 
good.  Corns  gain  no  value  by  their  age.  They  are  a  kind 
of  belonging  not  desirable,  and  the  longer  one  has  them 
the  less  use  he  finds  for  them.  A  man  of  ordinary  judgment 
will  be  ready  to  part  with  this  kind  of  property  on  short 
notice,  and  pay  something  for  the  privilege. 

Nevertheless  Douglas  Gerrold's  conservatist  has  many 
close  kinspeople  in  America,  as,  no  doubt  in  England.  They 
cling  to  what  gives  them  trouble  for  no  better  reason  than 
that  they  are  used  to  the  thing  that  way. 

Spurgeon  tells  us  of  the  great  trouble  he  had  to  get  a 
grotesque,  high  and  thoroughly  unholy  pulpit  removed  and 
a  sensible  one  put  in  its  place,  all  because  the  nonsensical 
one  had  been  there  a  long  time.  Dr.  Gill  had  occupied  it. 
It  was  associated  with  his  long  ministry.  Why  should  it 
be  removed?  It  counted  for  nothing,  that  for  real  preach- 
ing, it  was  wholly  unsuited.  It  was  a  corn  not  to  be  sacri- 
ficed to  comfort  or  sense.  I  have  myself  had  a  similar  ex- 
perience with  a  pulpit,  and  only  succeeded  in  removing  the 
old  one  by  promising  to  use  the  material  in  it  to  make  a  new 
one. 

Not  a  few  churches  hold  on  to  a  set  of  old  leaders, 
deacons  and  others,  after  they  have  long  been  a  burden  on 
every  member  of  the  church.  These  effete  leaders  are  most 
known  as  not  leading.  Like  veritable  corns,  they  locate 
themselves  on  the  body,  and  make  it  very  uncomfortable  if 
they  are  rubbed.     They  are  like  corns  in  that  they  are  ex- 

227 


by  Dr.  J.  B.  Gambrfjx,  D.  D. 

crescences.    They  have  no  vitality  in  themselves.    They  add 
nothing  to  the  strength  of  the  body;  but  they  won't    put 


What!    Them  Corns?     Twenty  Years  Have  I  Kept  Them. 

up  with  any  pressure.    Their  whole  force  lies  in  making  it 
uncomfortable  when  not  let  alone. 

228 


Ten  Years  in  Texas 

A  man  with  corns  on  his  feet  very  soon  learns  the 
value  of  room  for  them.  He  never  fails  in  buying  shoes 
to  remember  his  corns.  He  makes  ample  provision  for  them, 
not  because  he  loves  them,  but  because  he  will  hear  from 
them  if  he  does  not  give  them  plenty  of  room,  and  let  them 
have  due  prominence.  They  will  retaliate  without  mercy 
if  any  repression  is  used. 

It  is  even  so  with  some  men  in  the  churches.  Hard  and 
horny,  without  tenderness  or  consideration  for  others,  they 
occupy  chief  seats,  and  have  their  way  for  no  other  reason 
than  that  the  people  dread  to  touch  them.  They  can  turn 
the  pleasantest  occasion  into  a  terror  and  they  will  do  it 
remorselessly  if  they  are  rubbed  the  wrong  way.  People 
put  up  with  them  for  no  other  reason  than  that  it  is  trouble- 
some to  do  anything  against  their  wishes.  These  excres- 
cences, like  thorns,  preempt  their  places,  and  serve  notice 
that  whenever  they  are  crowded  there  will  be  a  row  in  their 
neighborhood. 

In  many  churches  these  disagreeable,  not  leaders,  but 
setters,  are  permitted  to  annoy  and  pain  the  church  for  no 
better  reason  than  the  Englishman  refused  to  have  his 
corns  removed.  They  had  been  there  a  long  time.  We  read 
of  a  knave  in  the  Acts  who  controlled  the  people  because 
of  a  long  time  he  had  bewitched  them  with  his  tricks. 

Coming  back  to  conservatism,  let  the  question  always 
be  asked  whether  the  thing  to  be  conserved  is  worth  hav- 
ing, or  whether  a  better  thing  might  not  be  had  in  its  place. 
Conserving  corns  is  a  poor  business.  There  are  some  other 
things  not  worth  conserving.  The  old  Latins  asked  a  preg- 
nant question :  What  good  ?  What  is  the  good  of  corns  ? 
If  none,  then  let  them  go  by  the  best  means  at  hand.  My 
experience  with  them  is  that  you  can  afford  to  swap  them 
for  nothing  and  pay  boot.  Equally  certain  is  it  that  many 
churches  can  afford  to  dispense  with  a  so-called  leadership 

229 


by  Dr.  J.  B.  Gambrell,  D.  D. 

even  if,  at  the  cost  of  a  temporary  tumult.  I  have  seen 
people  who  could  do  very  little  besides  sit  up  and  nurse  a 
collection  of  corns  which,  on  the  slightest  provocation,  put 
their  owner  on  a  rack  of  pain.  Without  adding  a  thing  to 
the  force  or  happiness  of  the  body  they  claimed  special  at- 
tention, and  gave  the  owner  no  time  for  much  else  than  try- 
ing to  keep  them  from  making  trouble.  And  in  scores  of 
churches  the  whole  body  is  occupied  trying  to  keep  a  few 
useless  members  from  destroying  the  happiness  of  all  the 
other  members. 

My  deliberate  judgment  is  that  corns  are  good  property 
to  part  with  by  the  quickest  and  easiest  way  possible,  no 
matter  whether  you  have  them  a  week  or  twenty  years. 
They  do  not  improve  by  acquaintance,  and  like  the  deadly 
tongue,  no  man  can  tame  them.  And  many  churches  can 
well  afford  to  part  with  an  element  which  only  remains  to 
give  trouble  no  matter  how  old  or  how  young  these  people 
are.  The  Irishman,  who  had  an  ailing  tooth  extracted,  and 
remarked  to  it  as  he  laid  it  aside,  "Now,  ache  as  much  as 
you  please,"  was  a  philosopher  in  his  way. 

Here  I  drop  the  subject,  inviting  the  reader  to  work  it 
all  out  to  his  own  satisfaction,  only  remarking  that  conserva- 
tism is  a  good  thing  if  the  thing  conserved  is  worth  the 
trouble. 


230 


Ten  Years  in  Texas 

A  CASE  OF  APOSTOLIC  SUCCESSION  WITH 
NOTES. 


HAT  waste  is  a  sin  there  can  be  no  doubt,  if  we  con- 
sider the  matter  in  the  light  of  the  scriptures.  Our 
Lord,  exercising  divine  and  limitless  power,  multi- 
plied a  few  loaves  and  fishes,  till  they  were  sufficient 
for  a  great  multitude.  But  in  the  midst  of  the  abundance  of 
divinity,  He  taught  a  lesson  of  economy  by  commanding  that 
the  fragments  be  taken  up,  that  nothing  be  lost.  Nature, 
reason  and  religion  all  abhor  waste,  and,  I  believe  that  the 
greatest  sin  of  our  time  is  waste.  It  is  a  sin  of  which  the 
churches  are  fearfully  guilty. 

But  in  considering  the  question  of  waste,  we  need  to  be 
careful  to  know  what  real  waste  is.  Judas  felt  he  made  a 
strong  point  on  Mary  when  he  objected  to  the  anointing  of 
Christ.  The  exceedingly  precious  ointment  would  soon  per- 
form its  function  and  be  gone.  It  might  have  been  sold 
for  a  round  sum,  and  the  proceeds  given  to  the  poor.  Judas 
was  a  type  of  a  class  in  the  churches  today — a  rather  large 
class,  it  is  to  be  feared.  Covetousness  was  at  the  bottom  of 
this  objection.  Judas  did  not  care  for  the  poor,  but  he  did 
love  money ;  and,  in  his  soul,  he  did  not  like  a  liberal  exam- 
ple of  giving  set  before  the  people.  Moreover,  he  did  not 
have  the  face  to  come  out  square  and  open  before  the  Mas- 
ter and  his  fellows  and  oppose  honoring  the  Savior,  but  he 
made  a  fictitious  display  of  a  concern  he  did  not  have,  and 
set  up  one  good  cause  against  another.  This  is  an  old  trick 
still  in  high  favor  with  Judasites.  It  is  always  something 
else.  If  it  is  a  foreign  mission  collection  now  on,  they  are 
taken  with  a  great  spasm  of  concern  for  the  heathen  at 
our  doors.  If  it  is  a  home  mission  collection,  they  are  for 
sending  the  gospel  to  the  millions,  who  never  hear  of  Jesus. 
If  it  is  for  both  of  these  in  one  collection,  they  remember 

231 


by  Dr.  J.  B.  GambreXl,  D.  D. 

that  the  pastor's  salary  is  behind.     This  is  the  way  of  the 
Judasites. 

But  there  is  another  phase  of  the  question  of  waste  pre- 
sented by  Judas,  head  of  a  tribe  in  Israel.  When  Mary's 
warm  heart  and  keen  spiritual  vision  prompted  her  to  do 
the  thing  which  filled  the  world  with  a  sweet  fragrance, 
Judas  put  in  where  he  did  not  belong.  It  was  not  his  money 
Mary  was  lavishing  on  her  Lord.  It  was  Mary's  own  mon- 
ey. By  this  mark  is  a  real  Judasite  best  known.  He  wants 
to  regulate  other  people's  money  while  he  keeps  his  own. 
Much  of  the  din  and  confusion  of  the  Christian  world  is 
kept  up  by  those  who  are  simply  objecting  to  what  others 
do.  Let  the  readers  make  a  note  of  this,  and  consider  the 
objectiors  in  his  part  of  the  moral  vineyard.  The  likelihood 
is,  he  will  be  surprised  at  the  similarity  of  what  went  on  in 
Christ's  day  and  what  is  going  on  now.  The  successors  of 
the  noted  Apostle  Judas  have  the  tribal  mark  well  set.  Some 
of  them  are  mixed,  to  a  degree,  with  other  apostolic  tribes ; 
but  blood  will  out,  and  they  show  themselves,  with  more  or 
less  plainness,  every  time  the  question  of  money  is  up. 

There  is  a  feature  of  the  apostolic  economy  of  Judas 
that  should  be  noted  with  care.  While  objecting  and  com- 
mending a  proper  consideration  of  the  poor,  he  was  keeping 
his  real  motive  under  cover.  He  wanted  the  money  himself. 
Back  of  all  the  talk  was  self.  And  the  scriptures  are  very 
bold,  for  they  do  say  he  was  a  thief.  What  is  thievery  but 
getting  what  does  not  rightly  belong  to  you  ? 

The  successors  of  Judas  are  not  smart.  They  have  their 
own  personal  interests  to  serve,  and  they  try  to  head  oft 
and  capture  every  move,  so  as  to  turn  it  their  way.  If  there 
is  a  great  mission  move  agoing,  they  tell  the  people  there 
is  too  much  ado  about  money.  Better  keep  clear  of  the 
thing,  or  it  will  cost  too  much,  and  a  lot  of  the  money  is 
wasted  anyhow.  A  Judas  pastor  shunts  missions  aside  be- 
cause they  might  absorb  his  salary.     Poor  fool,  he  is  like 

232 


Ten  Years  in  Texas 

his  apostolic  predecessor,  or  playing  his  double  game  against 
God,  who  has  said  that  whosoever  will  save  his  life  shall 
lose  it,  and  whoever  loses  his  life  will  find  it. 

There  have  been  Judasites  who  took  to  running  papers 
for  a  living.  They  are  for  economy.  Elaborate  plans  for 
spreading  the  gospel  fill  them  with  dismay.  My,  the  ex- 
pense! They  do  not  know  what  it  is  to  throw  themselves 
into  the  great  work  unreservedly,  and  sink  or  swim,  survive 
or  perish,  live  or  die,  with  the  Master's  cause.  And  if  the 
people  get  caught  up  into  a  swelling  tide  of  missionary  zeal, 
they  will  get  left.  Then  begins  the  working  of  the  Judas 
spirit.  They  will  not  come  out  and  tell  what  is  in  their 
hearts.  But  they  begin  to  object  to  what  other  people  are 
doing  with  their  money.  They  raise  the  cry  of  waste.  And 
in  the  meantime  they  have  their  own  schemes  wherewith  to 
turn  contributions  their  way.  They  cut  up  shines,  get  up 
counter-movements  and  pose  as  defenders  of  the  faith.  One 
of  this  tribe  charged  $100  for  a  three  days'  debate,  and  gave 
it  to  the  secretaries  for  loving  money.  Another  has  kept 
the  hat  passing  for  himself  while  he  cries  waste  of  mission 
money.  This  has  been  the  cry  against  every  great  move- 
ment  for  Christ  and  His  cause  from  the  days  of  Judas  till 
now.  The  great  givers  have  had  joy  in  it,  and  the  successors 
of  Judas  have  been  active  in  opposing.  Likely  it  will  go  on 
this  way  till  Christ  comes.  What  ailed  Judas,  that,  with  all 
the  light  around  him,  he  drove  on  to  such  a  dismal  end? 
Spiritual  blindness  was  his  trouble.  Mary  saw  what  he 
could  not  see.  She  saw  the  Christ  in  His  death  and  resur- 
rection glory.  With  such  a  vision  filling  her  soul,  she  could 
think  of  herself  and  of  her  money  only,  as  she  and  it  might 
honor  the  Lord.  To  love  and  faith,  to  withhold  was  to  waste 
all.  Hers  was  the  true  vision.  All  life  and  all  treasure  can 
only  be  rightly  estimated  by  looking  at  them  from  Mary's 
standpoint.  Love  has  good  eyes ;  selfishness  is  as  Wind  as  a 
bat. 

233 


by  Dr.  J.  B.  Gambrexl,  D.  D. 

From  the  true  standpoint,  we  are  to  study  all  economic 
questions  in  the  kingdom.  Let  me  suggest  a  few.  Here 
is  a  pastor  with  a  warm  heart,  longing  to  be  useful  in  the 
ministry.  He  serves  a  church  anxious  to  secure  his  services 
for  as  little  as  possible.  They  keep  him  in  a  financial  strain. 
Here  is  waste,  grievous  waste;  because  with  a  little  more, 
the  man  of  God  might  employ  all  his  powers  for  the  main 
thing.  This  is  a  waste  of  heavenly  resources.  In  hundreds 
of  cases  25  per  cent  added  to  the  pastor's  salary  would 
double  his  efficiency.    But  Judasites  likely  will  not  see  it. 

Many  think  to  strongly  equip  missionary  forces  is  a 
waste.  Get  weak  secretaries,  put  them  in  a  corner,  with- 
hold resources,  or  else  do  away  with  secretaries  entirely. 
What  is  this  but  waste  of  all  that  is  best  ?  It  has  been  dem- 
onstrated 100  years.  Last  year  our  State  Board  raised  in 
Texas  $176,000  in  round  figures  and  expended  it  at  less  than 
5  per  cent.  Four  thousand,  four  hundred  and  eighty-four 
people  were  baptized,  114  churches  constituted,  and  over 
8,000  people  were  brought  into  the  churches  under  the  faith- 
ful labors  of  259  missionaries.  Yet  with  some  it  was  count- 
ed that  money  was  wasted.  More  than  $40,000  was  raised  for 
home  and  foreign  missions  by  our  board,  scores  of  meeting- 
houses were  built,  and  a  great  upbuilding  work  done  in  the 
churches.  Ail  this  was  done  while  the  cry  of  waste  went  up 
from  multitudes  doing  not  a  thing,  but  objecting  and  trying 
to  tell  other  people  what  to  do  with  their  money.  They  are 
the  true  successors  to  Judas. 

There  is  another  view,  and  a  very  solemn  one,  too.  Here 
it  is.  Under  the  mistaken  view  of  saving,  many  are  hoarding 
unneeded  money,  piling  it  up,  adding  house  to  house,  farm 
to.  farm  beyond  any  possible  need.  Two  men  live  neighbors. 
One  lives  to  give.  The  other  lives  to  keep.  The  first  has 
sent  his  money  in  streams  to  preach  the  gospel  over  the 
world,  to  help  colleges,  hospitals,  to  help  God's  cause  every- 
where. He  dies.     Has  he  wasted  his  money?     The  omei 

234 


Ten  Years  in  Texas 

kept  all  and  dies  leaving  a  large  estate.  Has  he  saved  his 
money?  A  man  dying  requested  his  friends  to  put  this  on 
his  tombstone : 

"What  I  gave  I  have ;  what  I  kept  I  lost.'* 

There  is  such  a  thing,  and  let  us  never  forget  it,  as  lay- 
ing up  treasures  in  heaven.  The  rich  man  of  the  scriptures 
died  poor  indeed.     He  wasted  all  by  keeping  it. 

The  greatest  thought  of  all  is,  that  this  life  extends  itself 
into  eternity.  We  can  only  be  rich  toward  God  by  giving 
as  Mary  did.  She  saved  all  she  gave  and  brought  a  vast  rev- 
enue of  glory  to  her  Redeemer. 

Multitudes  ought  to  ponder  this  question  of  waste.  It 
goes  to  money,  to  time,  to  influence,  to  everything.  All 
is  wasted  that  is  not  used  for  the  honor  of  Him  who  is  Lord 
of  all. 


THE  EVIL  OF  THE  FIGHTING  SPIRIT. 


UST  this  morning  I  was  reading  in  the  third  chapter 
of  James  and  came  on  these  words,  beginning  with 
the  fourteenth  verse :  "But  if  ye  have  bitter  envyings 
and  strife  in  your  hearts,  glory  not  and  lie  not 
against  the  truth.  This  wisdom  descendeth  not  from  above, 
but  is  earthly,  sensual,  devilish,  for  where  envying  and 
strife  is,  there  is  confusion  and  every  evil  work.  But  the 
wisdom  that  is  from  above  is  first  pure,  then  peaceable,  easy 
to  be  entreated,  full  of  mercy  and  good  fruits  without  par- 
tiality, and  without  hypocrisy,  and  the  fruit  of  righteousness 
is  sown  in  peace  by  them  that  make  peace."  How  wonder- 
fully apt  are  the  words  of  Revelation,  how  true  to  nature 
and  suitable  to  all  ages.  These  words  have  their  application 
in  our  times  and  are  full  of  instruction  for  us. 

The  object  of  this  article  is  to  call  attention  to  and 

235 


by  Dr.  J.  B.  Gambrkll,  D.  D. 

emphasize  the  wickedness  of  the  spirit  of  fighting.  Let  us 
remember  that  there  is  a  spirit  of  truth  and  there  is  a  spirit 
of  error.  Sometimes  truth  is  disassociated  from  the  spirit 
of  truth.  There  is  such  a  thing,  and  it  is  not  as  uncommon 
as  it  ought  to  be,  as  preaching  the  truth  in  the  spirit  of  the 
devil.  It  is  quite  possible  for  a  person  to  advocate  truth 
in  a  spirit  which  altogether  destroys  the  truth. 

Of  course,  fighting  has  a  prominent  place  in  the  Bible. 
There  is  a  great  deal  of  militarism  in  the  New  Testament. 
The  Christian  life  is  reckoned  a  constant  warfare.  Strange 
as  the  expression  may  seem  in  print,  it  is  easy  to  fight  in 
the  spirit  of  peace;  and  this  is  the  only  way  in  which  it  is 
lawful  for  Christians  to  fight  at  all.  Our  Lord  was  the 
Prince  of  Peace  and  yet  he  is  the  Captain  of  our  salvation, 
and  the  Leader  of  his  own  people  against  the  powers  of 
darkness.  He  fights  in  the  spirit  of  peace  and  love.  He 
fights  not  to  hurt  and  wound  and  kill,  but  to  save.  That  a 
good  many  people  in  modern  times  who  bear  the  name  of 
Christ,  and  are  fighters,  do  not  fight  in  that  spirit  does  not 
need  any  proof.  There  is  oft  against  the  spirit  of  peace  in 
contending  for  the  truth  and  for  righteousness,  the  spirit 
of  strife,  the  love  of  fight,  the  disposition  to  hurt;  a  gener- 
al spirit  of  antagonism  which  shows  itself  in  the  writing 
and  in  the  speaking  of  men,  who,  in  their  own  thinking, 
are  set  for  the  defense  of  the  gospel. 

It  is  this  devilish  spirit  of  fight  that  has  brought  the 
preaching  of  baptism  into  such  disrepute  in  many  quarters. 
Some  brethren  who  have  felt  themselves  specially  set  for 
the  defense  of  the  ordinances  of  the  church,  and  the  church 
itself,  have  gone  to  battle  in  these  great  interests  in  the 
spirit  of  the  prize  ring.  They  stand  ready  to  crack  every 
head  that  pops  up,  and  they  do  it  in  the  spirit  in  which  men 
contend  for  the  mastery  in  worldly  things.  There  is  little 
wonder  that  a  great  many  pious  people  uninstructed,  have 
turned  away  from  the  preaching  of  the  truths  of  the  gospel 

236 


Ten  Years  in  Texas 

in  disgust,  because  they  felt  and  recognized  the  spirit  of 
fighting,  the  utter  absence  of  the  spirit  of  love,  and  felt 
that  any  preaching  done  in  that  style  was  unfit  to  hear  and 
wholly  unsafe  to  believe. 

Looking  back  now  over  a  good  many  years  of  strife 
and  fighting,  I  give  it  as  my  deliberate  judgment,  that  the 
spirit  of  war,  of  contention,  of  worldliness,  which  has  char- 
acterized very  much  of  the  preaching  of  the  doctrines  of 
the  Baptists  has  done  us  more  harm  than  all  the  preaching 
of  pedobaptists  in  the  same  length  of  time.  It  is  not  a 
pleasant  thing  to  say,  but  a  very  important  one  for  us  to 
think  upon. 

And  then  when  we  come  to  our  denominational  dis- 
cussions, what  a  vast  amount  of  all  the  writing  in  our 
papers  and  the  discussions  in  our  public  bodies  bear  the  un- 
mistakable mark  of  the  spirit  of  contention.  Even  the  com- 
mon people  are  not  satisfied  except  for  a  short  season. 
They  know  when  a  preacher  is  seeking  to  reach  a  sound 
conclusion  with  his  brethren,  and  they  know  by  a  spiritual 
intuition  when  he  is  characterized,  in  his  utterances,  by  a 
wicked  spirit  of  fight.  This  spirit  is  every  way  wicked  and 
devilish.  It  is  of  the  earth  earthy  and,  it  appears  to  me, 
one  of  the  very  worst  things  about  it  is  that  it  associates 
the  sacred  interests  of  Christ's  Kingdom  with  the  lowest 
and  worst  passions  of  the  human  heart.  Even  the  world 
understands  its  own  spirit  and  recognizes  it  in  those  who 
contend  on  whatever  ground  and  for  whatever  cause  in  this 
wicked  spirit.  Who  has  not  seen  a  whole  community  of 
sinners  turn  out  to  hear  a  fight  in  a  church  where  this  spirit 
unmistakably  reigned?  The  same  class  of  people  would  go 
to  see  a  prize  fight  or  a  dog  fight,  or  any  other  kind  of  a 
fight.  They  recognize  their  own  spirit  and  are  drawn  by  it, 
to  the  great  shame  of  Christianity. 

There  are  few  more  deadly  things  than  the  association 
of  that  which  is  holy  and  good  with  that  which  is  low  and 

237 


by  Dr.  J.  B.  Gambrell,  D.  D. 

mean.  Those  who  are  animated  in  their  perpetual  righting 
by  this  wicked  spirit  are  always  loud  in  their  protestations 
of  deep  concern  for  the  cause.  Generally,  they  hold  them- 
selves up  as  being  willing  to  sacrifice  themselves  for  some 
cause  for  which  they  are  fighting,  when,  in  fact,  they  are 
contending  for  the  mastery  simply  as  men  would  in  a  polit- 
ical arena.  People  are  not  very  long  deceived  by  such  pro- 
fessions and  always,  in  the  end,  turn  away  with  a  less  opin- 
ion of  religion  than  they  had  before  they  met  such  cham- 
pions. 

This  wicked  spirit  of  strife  readily  diffuses  itself  among 
the  unspiritual,  to  their  very  great  detriment.  It  is  not 
hard  where  religion  is  at  a  low  ebb,  for  a  few  men  to  di- 
vide a  whole  community  and  array  them  in  parties,  one 
against  the  other,  about  a  thing  in  which  not  one  of  them 
has  a  particle  of  interest.  We  have  known  a  whole  county, 
a  whole  state,  and  even  several  states,  to  be  involved  and 
wrought  up  to  fever  heat  by  the  contentions  of  a  few  men 
about  matters  personal  to  themselves,  with  only  the  thinnest 
veneering  to  cover  their  sefishness.  There  is  much  that  is 
partisan  and  fleshly  in  the  average  Christian.  He  is,  for  a 
season  at  least,  good  game  for  such  a  spirit  as  works  in  the 
hearts  of  those  who  contend  for  the  mastery  in  the  spirit  of 
the  world.  Churches,  associations,  conventions  have  been 
paralyzed  by  this  spirit.  The  Apostle  says,  '"Where  envy 
and  strife  is,  there  is  confusion  and  every  evil  work."  Only 
turn  this  spirit  of  strife  loose  and  get  it  a-going  among  a 
people,  and  every  evil  work  will  result.  Suspicion,  lying, 
backbiting,  evil  surmises  and  all  uncharitableness  will  be 
the  fruitage.  What  a  miserable  and  deadly  thing  it  is. 
Confusion  and  every  evil  work  is  the  result  of  the  spirit  of 
envying  and  strife. 

This  spirit  works  its  greatest  ruin  in  those  who  enter- 
tain it  and  act  under  its  dictations.  Some  men  are  natur- 
ally combative,  and  if  they  yield  to  the  spirit  of  combat, 

238 


Ten  Years  in  Texas 


they  will  find  that  more  and  more  they  will  grow  in  that 
direction  and  less  and  less  they  will  like  the  things  of  peace 


fiiliP 


-tV"  i'",'1; 


/^ 


77e-^4^ 


Confusion  and  Every  Evil  Work  is  the  Spirit  of  Envying  end  Strife. 

and  love.    Some  have  gone  so  far  already  within  our  knowl- 
edge that  they  can  not  enjoy  peace.    Everything  is  too  dull, 

239 


by  Dr.  J.  B.  Gambrell,  D.  D. 

unless  there  is  a  fight  of  some  sort.  They  do  not  like  to 
go  to  church,  if  there  is  nothing  but  praying  and  singing 
and  ordinary  preaching.  They  will  go  long  distances  to 
hunt  up  somebody  who  will  pitch  into  somebody  else,  and 
the  man  who  will  pitch  in  most  will  have  most  of  these  un- 
happy souls  to  hang  to  his  ministry,  at  least  for  a  season. 
Nothing  more  completely  ruins  a  preacher  than  harboring 
and  cultivating  the  spirit  of  fighting.  Not  a  few  men  of 
our  acquaintance  have  practically  ended  their  ministerial 
career  even  before  middle  life,  because  they  were  everlast- 
ingly fighting  somebody. 

Some,  indeed,  are  so  fond  of  fighting  that  they  will  hunt 
through  the  papers  and  find  something,  perhaps  a  thousand 
miles  away,  to  pitch  into  before  their  congregations.  Some 
foolish  thing  that  some  woman  said  in  New  England  or  in 
Old  England,  some  little  figment  of  error  from  the  brain  of 
a  German  who  has  smoked  his  old  dirty  pipe  until  he 
doesn't  know  the  difference  between  Bismarck  and  Melchiz- 
edek.  He  is  taken  up  and  pounded  to  smithereens  before 
his  people.  Such  men,  if  they  lived  in  Ireland,  where  there 
are  no  snakes,  would  have  snakes  shipped  to  them  just  for 
the  sake  of  killing  them. 

There  is  a  limit  to  the  endurance  of  good  people  along 
this  line.  When  people  have  borne,  perhaps,  with  some 
pleasure  at  the  start,  the  fighting,  when  they  turn  away 
from  their  busy  employments  which  have  wearied  their 
bodies  and  minds  through  the  week  and  go  up  to  the  house 
of  God  on  Sunday  and  instead  of  finding  rest  for  their  souls 
in  the  promise  of  God  and  food  for  their  souls  in  the  bread 
of  heaven,  have  all  their  passions  lashed  into  fury  by  some 
fightitive  preacher,  such  turn  away  from  him  and  seek 
somebody  who  will  feed  them  and  give  them  the  real  bless- 
ings of  the  gospel.  Alas,  for  the  preachers  today  who  have 
fought  themselves  out  of  work,  fought  the  world,  the  flesh 
and  the  devil  and  their  own  brethren  until  they  have  lost 

240 


Tex  Years  in  Texas 

all  spiritual  power  themselves,  all  love  for  the  sweeter  and 
better  things  of  the  Bible  and  have  become  so  dry  and  un- 
profitable that  the  people  turn  away  from  them.  In  every 
such  case  the  people  are  right. 

It  would  be  for  us  all  a  most  profitable  study  of  our  own 
hearts  to  find  out  how  far,  even  in  our  contentions  for  the 
truth,  we  are  animated  by  this  evil  spirit  of  contention  and 
strife.  Some  of  us  need  to  be  especially  guarded.  All  of 
us  need  to  separate  ourselves  from  men  who  are  undoubted- 
ly of  this  evil  spirit.  Not  one  of  us  is  so  strong  as  not  to 
need  the  spiritual  help  of  his  brethren  and  it  is  not  good 
for  us  to  be  with  those  who  are  constantly  seeking  to  make 
us  like  themselves — strife-mongers. 

As  we  love  our  own  peace  and  growth  in  grace,  as  we 
love  the  work  of  our  Master  and  would  seek  to  be  useful  in 
it,  as  we  love  our  brethren  and  desire  to  help  them,  as  we 
love  the  lost  world  and  desire  to  save  it,  let  us  cultivate  the 
spirit  of  peace  and  pursue  it. 


I 


PAUL,  THE  TENT-MAKER. 

N  the  abundance  of  mail  coming  to  my  office,  nearly 
every  phase  of  denominational  life  is  revealed.  It 
is  impossible  to  read  many  of  the  letters  without 
tears,  such  heroic  devotion  and  suffering,  as  well 
as  joyous  consecration,  do  they  reveal.  I  have  been  led  to 
compare  what  is  going  on  among  us  now  with  what  hap- 
pened when  Christianity  was  just  rooting  itself  in  human 
hearts  and  in  human  society. 

If  is  often  said,  and  yet  scarcely  need  be  said,  that, 
next  to  the  Master,  Paul  was  the  mightiest  personality  of 
the  apostolic  period.  He  was  colossal  in  his  mind  and  in 
his  character.     He  was  unmatched  in  his  labors.     It  is  prof- 

241 


by  Dr.  J.  B.  GambreIvL,  D.  D. 

itable  to  study  him  at  any  angle.  He  was  a  great  scholar, 
easily  first  in  the  apostolic  group.  He  was  the  most  mas- 
terful spirit  in  the  realm  of  evangelism,  going  from  city  to 
city,  with  a  tongue  like  a  flame  of  fire.  He  was  the  finest 
defender  of  the  faith,  meeting  any  foe  on  any  part  of  the 
ground.  He  was  a  matchless  superintendent  of  missions, 
and  the  greatest  master  of  constructive  Christian  work  of 
his  day.  His  was  the  greatest,  most  successful,  completest 
life  lived  since  Christ  ceased  to  walk  among  men  on  this 
earth.  And  what  completes  its  greatness  is  its  superiority 
to  all  outward  circumstances.  To  him  the  small  distinctions 
of  avocation,  nationality,  station,  etc.,  amounted  to  nothing. 
I  come  to  a  view  of  him  which  we  may  well  consider  in 
these  days.  Let  us  look  at  Paul,  the  tent  maker.  Following 
the  wise  custom  of  the  Jews,  young  Saul  learned  a  trade. 
He  was  a  tent  maker.  This  was  a  wise  custom  of  that  far- 
off  time  which  all  parents  of  today  should  follow  with  their 
children,  boys  and  girls.  Nothing  can  take  the  place  of  work 
in  the  formation  of  character.  Not  to  know  how  to  work  is 
a  dreadful  weakness  in  any  life..  One  of  the  most  famous 
generals  of  the  Civil  War  said  to  me  after  the  war  closed: 
"I  am  so  helpless.  I  would  give  anything  to  be  a  good  black- 
smith." Paul  went  about  on  his  great  mission,  not  only  with 
a  wholesome  respect  for  work,  but  more  with  a  sustaining 
sense  of  independence.  He  could  never  become  helpless 
while  he  had  health.  I  shall  never  cease  to  thank  my  par- 
ents, especially  my  mother,  that  I  was  made  to  work,  even 
when  it  seemed  useless,  from  the  standpoint  of  anxiety  about 
making  a  living.  I  could  make  a  living  blacking  shoes,  for 
I  was  trained  to  it.  We  need  to  keep  close  to  the  old  paths 
in  these  fast  days.     Woe  to  idlers! 

The  time  came  when  Paul's  tent  making  stood  him  and 
his  great  cause  well  in  hand.  He  made  tents,  not  as  a  bus- 
iness, but  as  a  temporary  expediency  to  defray  expenses  and 
to  enable  him  to  carry  on  his  work  in  a  given  place. 

242 


Ten  Years  in  Texas 

Today  I  received  a  letter  from  a  brother  preacher  saying 
he  is  pastor  of  3  churches  and  farming  to  make  a  living. 


r 


^ 


Woe  to  Idlers. 

He  added  that  he  was  often  tempted  to  leave  the  field,  but 
just  could  not.     Blessed  be  God  for  men  conscience  bound, 


243 


by  Dr.  J.  B.  Gambrell,  D.  D. 

who  can  not  leave  important  posts  for  ease  or  on  any  nice 
points  of  propriety. 

The  tent  making  incident  in  Paul's  life  throws  a  flood 
of  light  on  the  general  question  of  preaching  and  the  preach- 
er's living.  Very  briefly  let  us  study  some  lessons  drawn 
from  it. 

i.  A  preacher  is  called  to  preach.  That  is  his  business. 
Everything  else  is  incidental.  In  a  sense,  he  is  paid  for 
preaching,  but  from  the  standpoint  of  his  call  to  preach,  he 
is  paid  that  he  may  preach.  If  he  makes  tents,  or  farms,  or 
clerks  in  a  store,  or  teaches  school,  he  is  only  making  ex- 
penses, that  he  may  go  on  with  his  real  business  of  preach- 
ing the  gospel. 

2.  Times  come  when  preachers  ought  to  make  expenses 
by  some  sort  of  work  while  he  preaches.  The  right  to  a  sup- 
port is  clear  in  reason,  and  in  scripture ;  but  the  preacher, 
anxious  above  all  things  to  further  the  cause,  may  waive  this 
right.  Paul  did  it  and  showed  his  greatness  in  doing  it.  The 
man  who  stands  always  on  his  rights  is  a  size  or  two  under 
the  man  who  will,  for  a  great  cause,  forego  his  rights.  Paul 
was  great  enough  to  make  tents  and  preach.  Let  us  thank 
God  that  we  have  men  with  us  today  great  enough  to  plow 
and  preach.  Such  men  are  God's  heroes  in  the  earth.  Such 
men  have  laid  the  foundations  of  the  cause  from  State  to 
State  in  this  western  world — of  whom  the  world  is  not 
worthy.  If  I  am  not  mistaken,  we  are  pressing  the  matter 
of  pastoral  support  too  far  in  some  cases.  All  hail  to  the 
men  who  still  walk  in  the  illustrious  foot-prints,  as  times  de- 
mand, of  the  world's  first  man  and  greatest  preacher,  Paul, 
the  tent  maker. 

3.  What  a  flood  of  light  does  this  incident  throw  on 
Paul's  earnestness.  He  was  no  dilettante  preacher,  full  of 
nice  and  delicate  dignities  to  be  coddled  and  cared  for  first 
of  all.  He  had  that  stalwart  dignity  that  came  of  living  up 
to  a  great  moral  purpose.    He  was  no  carpet  knight,  but  the 

244 


Ten  Years  in  Texas 

dust-covered  hero  from  a  great  battle  field,  upon  which  had 
been  fought  out  the  destiny  of  immortal  beings.  His  dignity 
was  the  simple  but  sublime  dignity  of  usefulness,  than  which 
there  is  nothing  greater  in  human  character.  From  all  this, 
I  conclude  that  every  preacher  should  stick  to  his  business 
of  preaching,  even  if  he  must  make  tents,  saw  wood,  black 
shoes,  dig  ditches,  drive  a  dray,  teach  school,  practice  law 
or  sweep  the  streets  for  expenses.  God  has  marvelously 
blessed  men  of  Paul's  spirit,  and  He  will  yet. 

There  is  as  much  real  dignity  in  serving  God  in  one  place 
as  another.  The  honor  lies  not  in  the  place,  but  in  the  ser- 
vice. Two  brothers  in  the  same  church  lived  side  by  side. 
They  discussed  the  destitution  in  a  rather  remote  neighbor- 
hood. One  was  a  preacher.  Both  were  farmers.  The 
preacher  by  agreement  went  and  held  a  meeting  in  which 
many  were  converted.  The  other  remained  and  laid  by  the 
corn  for  both.  Who  doubts  that  in  the  last  day  their  reward 
will  be  equal?  They  will  share  the  glory  as  they  did  the 
labor. 


TWO  POINTS  OF  VIEW— SELF  AND  SERVICE. 

H  EARLY  everything  depends  upon  getting  the  right 
point  of  view  in  looking  at  a  landscape,  a  picture, 
a  city,  or  a  subject.  If  one,  from  some  tower  in  a 
great  city,  looks  across  the  streets,  it  will  seem  one 
interminable  mass  of  disorder.  If  his  tower  happens  to  be 
at  the  crossing  of  two  great  streets,  he  can  look  in  four  di- 
rections and  see  that  what  otherwise  seemed  disorder,  is 
magnificent  order. 

The  real  trouble  most  people  have  in  studying  the  two 
standing  questions  for  debate,  predestination  and  free  will, 
is  getting  the  right  standpoint.  I  never  talked  as  much  a5  an 

245 


by  Dr.  J.  B.  Gambrell,  D.  D. 

half  hour  with  an  Armenian  on  the  subject  of  predestination, 
that  he  didn't  insist  on  considering  it  wholly  from  the  stand- 
point of  free  will,  or  rather,  from  the  human  standpoint. 
Predestination  from  the  finite,  human  standpoint,  is  foolish- 
ness. But  let  the  man  go  over  to  the  right  standpoint,  con- 
sider predestination  from  the  point  of  view  occupied  an 
infinite  God,  who  knows  all  things  and  works  all  things 
after  the  counsel  of  his  own  will,  and  anything  but  predes- 
tination is  foolishness.  From  the  Divine  standpoint,  salva- 
tion on  any  other  idea  than  the  election  of  grace,  is  ridicu- 
lous. If  men  are  saved,  somebody  saves  them.  Everybody 
agrees  that  God  saves.  If  He  saves,  he  either  does  it  on 
the  grab-bag  principle,  or  else  He  saves  on  purpose.  If  He 
saves  on  purpose,  He  had  the  purpose  before  He  saved. 
Then  the  question:  "When  did  He  form  the  purpose?" 
The  apostle  answered:  "Before  the  foundation  of  the 
world."  GocL  could  not  be  an  infinite  God  and  not  do  that 
way.  Free  agency  must  be  considered  solely  from  the 
standpoint  of  humanity,  and  election  from  the  standpoint  of 
divinity. 

There  is  a  scene  depicted  in  the  gospels,  tender,  beau- 
tiful, instructive,  which  illustrates  the  difference  between 
the  standpoint  of  selfishness  and  the  standpoint  of  service. 
Our  Lord  is  in  a  circle  of  friends.  Around  Him  are  His 
disciples.  There  comes  into  that  company  a  tender-hearted 
modest  woman,  and,  without  words,  breaks  an  alabaster 
box  of  ointment,  "very  precious,"  and  anoints  our  Lord  in 
the  presence  of  the  company.  Immediately,  one  of  the  men 
present  raises  the  question  as  to  the  waste  of  this  ointment, 
and  suggests  that  it  might  have  been  sold  and  the  money 
used  to  much  better  advantage  in  caring  for  the  poor. 

Here  are  two  characters:  one  looking  at  everything 
from  the  standpoint  of  service,  and  the  other  from  the  stand- 
point of  selfishness.  Let  us  take  a  few  lessons  from  Mary, 
the  server,  in  this  scene. 

246 


Ten  Years  in  Texas 

She  had  not  as  good  opportunities  as  Judas,  the  ob- 
jector, to  know  the  deep  things  of  the  kingdom  of  God. 
She  had  not  heard  as  much,  had  not  seen  as  much,  but  she 
saw  and  heard  with  a  different  spirit,  and  looked  at  every- 
thing from  a  different  standpoint.  She  had  evidently  seized 
upon  the  great  central  truth  of  the  gospel,  the  divinity  of 
Jesus  Christ.  Judas  had  not.  She  had  further  apprehended 
the  truth  that  Christ  was  to  die  and  be  buried,  for  she 
anointed  Him  unto  His  burial.  This  was  a  truth  that  even 
the  foremost  of  his  apostles  had  scarcely  grasped.  The 
whole  attitude  and  bearing  of  Mary,  here  and  elsewhere, 
shows  her  tender  and  loving  devotion.  Love  has  a  keen  eye 
for  duty,  and  for  chances,  while  selfishness  can  stumble 
over  the  finest  opportunities  in  the  world  and  never  see 
them.  The  spirit  of  service  can  see  a  long  distance  into 
spiritual  things.  Mary  saw  the  crucifixion  and  the  burial. 
Others  did  not  see  it 

The  spirit  of  service  was  not  quite  so  good  in  figures 
as  the  spirit  of  selfishness,  but,  without  close  calculation,  it 
went  further.  When  Mary  anointed  the  Lord  she  anointed 
the  poor  of  the  earth.  She  anointed  all  humanity.  What- 
ever magnifies  and  glorifies  Christ  and  lifts  Him  up  among 
men,  benefits  humanity  in  all  conditions.  There  is  a  strain 
of  opposition  to  missionary  operations  and  ample  provisions 
for  church  services  everywhere,  on  the  ground  that  we  had 
better  use  the  money  some  other  way.  Whatever  upholds 
the  gospel  and  its  fulness  and  sweetness  among  the  people 
most  effectually  reaches  the  very  bottom  round  of  society, 
and  lifts  up,  sanctifies  and  helps.  The  act  of  Mary  went  to 
the  very  extremities  of  the  race.  Even  further  than  she 
saw,  doubtless. 

There  is  another  peculiarity  of  the  spirit  of  service. 
While  it  cannot  see  the  end  of  service,  nor  compass  the 
good  that  may  be  done  in  the  long  run,  it  has  an  accurate 
eye  for  the  right  path,  and  whatever  it  does,  it  does  in  the 

247 


by  Dr.  J.  B.  Gambrell,  D.  D. 

direction  of  the  remotest  possible  good.  No  humble  soul 
knows  just  how  much  good  it  is  doing.  The  young  farmer 
in  Iowa,  who  stood  up  in  the  country  conference  and  begged 
that  a  young  preacher  might  be  given  a  chance,  and  when 
told  and  argued  with  that  the  young  preacher  was  igno- 
rant, still  pleaded  for  him,  and  said:  "Let's  send  him  to 
school.  I  will  give  ten  dollars  toward  sending  him  to  scho:l 
a  year,"  didn't  know  much,  but  he  had  the  real  spirit  of  ser- 
vice. He  did  not  know  what  he  was  doing  for  the  world 
when  he  was  helping  to  educate  John  E.  Clough,  the  great 
missionary  to  the  Telugus ;  but  his  earnest  pleading  carried 
the  point  in  the  church,  and  John  E.  Clough  carried  the 
gospel  to  the  Telugus,  and  he  has  baptized  multiplied  thous- 
ands of  them. 

Mary  did  not  know  all  she  was  doing.  She  did  not  know 
that  from  the  resurrection  of  Christ  onward  to  this  hour, 
humble  hearts  would  be  catching  inspiration  from  her  noble 
conduct,  and  that  her  alabaster  box  of  very  precious  oint- 
ment would  fill  all  the  world  with  the  fragrance  of  her  sanc- 
tified service. 

Look  again  how  things  went  from  the  standpoint  of 
service.  Once  a  person  has  thoroughly  committed  himself 
to  serve,  he  arranges  everything  in  life  from  that  standpoint 
I  have  just  this  half  hour  read  of  how  one  of  the  richest 
young  women  in  New  York  has  joined  the  Salvation  Army 
and  is  giving  her  social  influence,  her  intelligence,  her 
wealth,  to  the  rescue  work  of  that  organization.  She  has 
come  to  look  at  service  as  the  great  thing,  and  all  these 
others  as  incidental,  to  be  used  in  service.  So  Mary  saw  it. 
She  did  not  sit  down  to  figure  on  the  price  of  the  ointment. 
She  did  not  sit  down  to  consider  how  much  of  other  things 
might  be  bought,  if  she  would  sell  it.  There  was  but  one 
consideration.  That  was  the  best  use  of  it,  and  love  told 
ber  that  the  best  use  of  it  was  to  anoint  her  Lord  and  Sa- 
viour.   This  is  ever  the  spirit  of  service,  and  this  is  the  way 

248 


Ten  Years  in  Texas 

everything  looks  from  the  standpoint  of  service.  There  is 
not  very  much  arithmetic  in  it,  but  there  is  more  power, 
more  graciousness,  more  blessedness. 

A  final  remark  on  this  side  of  the  question  is,  that  ser- 
vice glorifies  everything.  How  many  millions  of  times  have 
women  broken  alabaster  boxes !  How  many  millions  of 
times  have  women  expended  many  times  the  price  of  that 
ointment!  And  yet  there  has  been  no  lasting  perfume,  no 
enduring  glory.  It  lacked  the  sweetness  of  service.  All 
real  service,  out  of  unselfish  hearts,  is  glorified  and  glorify- 
ing. 

Now  we  will  turn  over  to  look  at  the  ugly  side  of  this 
picture  and  the  lessons  teem.  Here  is  the  first,  and  a  very 
striking  one.  Out  of  the  twelve  men  who  first  companied 
with  our  Lord,  and  who  had  His  honor  and  His  cause  par- 
ticularly in  hand,  one  of  them  was  an  arrant  knave.  Judas 
never  was  anything  but  bad.  He  was  a  devil,  and  the  main 
devil  that  was  in  him  was  the  devil  of  selfishness.  As  Mary 
looked  at  everything  from  the  standpoint  of  service,  he 
looked  at  everything  from  the  standpoint  of  selfishness.  He 
stood  connected  with  the  twelve  who  stood  immediately 
around  the  Lord.  He  saw  the  miracles,  he  heard  the  heavenly 
teaching.  No  doubt  he  was  more  or  less  moved  from  his 
teaching.  No  doubt  he  was  more  or  less  moved,  but  he 
was  never  moved  from  his  selfishness.  He  was  treasurer 
for  the  apostolic  company,  and  carried  the  bag.  This  was 
exactly  to  his  hand.  What  a  lesson  is  here  of  the  mixing  of 
the  good  and  the  bad  in  religion.  Sometimes  people  are 
dazed  and  amazed  that  bad  men  should  be  developed  in  re- 
ligious circles.  It  is  exactly  the  place  where  we  should 
expect  to  find  the  worst  of  men,  as  well  as  the  best.  There 
never  was  anything  good,  never  anything  that  could  get  a 
grip  on  humanity  that  evil  men  did  not  seek  to  get  hold 
of  it  and  control  it  in  their  own  interests. 

240 


by  Dr.  J.  B.  Gambrell,  D.  D. 

It  was  right  up  to  the  notion  of  Judas  to  run  the  whole 
ministry  and  work  of  Jesus  Christ  in  the  interest  of  his  own 
finances,  and  Judas  is  the  progenitor  of  a  large  family  of 
spiritual  children.  That  is  what  some  people  want  with 
churches ;  that  is  what  some  preachers  want  with  the  min- 
istry; that  is  what  some  others  want  with  position.  When 
Judas  hanged  himself  he  did  not  end  his  family  by  a  big 
lot,  and,  according  to  the  law  of  progression,  some  of  them 
have  gone  to  the  point  that  they  won't  even  have  the  public 
decency  to  hang  themselves. 

Look  again  at  the  methods  of  selfishness.  It  went  to 
the  heart  of  Judas  that  Mary  poured  out  the  ointment  and 
anointed  her  Lord.  "Why  this  waste?"  Selfishness  is 
given  constantly  to  economical  cramps  and  convulsions. 
You  can  notice  the  workings  of  it  always  along  the  lines  of 
the  severest  economy,  often  on  the  point  where  economy 
turns  into  absolute  waste.  It  wants  to  skimp  and  trim  in  all 
matters  of  service.  The  pastor  is  to  be  put  upon  the  barest 
living.  The  whole  service  of  Christ  is  to  be  laid  out  on  the 
scantiest  pattern,  while  there  is  abundance  for  everything 
else.  It  takes  the  right  kind  of  eye  to  see  through  the  var- 
nish and  veneer  of  this  cry  against  waste  and  service,  and 
to  discern  the  real  selfishness  that  underlies  the  whole  thing. 
We  know  exactly  what  ailed  Judas,  and  the  whole  narra- 
tive is  set  before  us  in  the  gospel  to  teach  us  that  the  spirit 
of  selfishness  is  what  it  is. 

Now  look  at  the  audaciousness  of  selfishness.  "Why 
this  waste?"  Whose  waste?  Wasn't  it  Mary's  ointment? 
Did  it  cost  Judas  anything?  Was  it  any  of  his  business? 
What  concern  had  he  with  this  gracious  woman's  love  offer- 
ing to  her  Lord?  An  unseemly  spectacle  is  it,  hard  gritty, 
mathematical  calculations  over  against  the  tender  pulsa- 
tions of  a  woman's  love.  But  hasn't  it  been  this  way  all  the 
time  ?  Who  are  the  people  today  who  are  crying  out  waste  ? 
Are  they  the  people  who  are  giving?    It  is  now  forty  years 

250 


Tex  Years  in  Texas 

I  have  been  noticing  things  in  religious  circles,  and,  prac- 
tically without  exception,  the  cry  of  waste  in  the  kingdom 
of  God  has  come  from  those  who  are  sitting  in  judgment  on 
other  people's  giving.  Mary  wasn't  wasting  anything  that 
Judas  ever  gave,  and  yet,  Judas  felt  called  on  to  regulate 
matters.  He  is  the  father  of  a  pestiferous  tribe  in  Israel, 
who  pop  up  on  all  corners  to  regulate  other  people's  doing. 

We  will  take  another  lesson.  Notice  jn  this  narrative 
how  Mary  struck  another  track.  Here  was  a  supreme  oc- 
casion, a  great  hour,  an  opportunity  to  be  used  or  lost  once 
for  all.  Mary  saw  it.  Mary  glorified  her  Lord  and  herself 
by  serving  the  hour,  and  that  with  all  her  heart.  Judas  did 
not  see  the  hour,  nor  the  time.  He  saw  the  money.  He  was 
good  in  figures,  good  in  arithmetic.  He  wanted  to  stop  the 
thing.  Not  to  say  that  Mary  shouldn't  give — no,  no — but 
to  propose  another  object.  Just  then  he  had  a  spasm  of 
concern  for  the  poor.  Nobody  ever  knew  of  him  having  it 
before,  nor  after,  but  that  spell  took  him  right  on  the  spot, 
and  he  said:  "It  might  have  been  sold  for  three  hundred 
pence  and  given  to  the  poor." 

It's  ever  thus.  Get  after  selfishness  about  missions,  and 
immediately  there  is  a  great  concern  about  the  Orphans 
Home.  When  there  is  to  be  a  great'  round-up  for  the  Or- 
phans Home  then  it  is  something  else.  Reader,  did  you 
ever  chase  a  small  pig  along  an  old-fashioned  worm  fence, 
and  try  to  catch  him?  Now  you  have  him  in  this  corner, 
and  when  you  are  about  to  put  your  hand  on  him  he  slips 
the  crack  and  is  over  on  the  other  side.  You  get  over  there 
and  hem  him  after  a  time,  and  just  before  you  get  hold  of 
him  he  is  through  another  crack  and  back.  You  can  not 
catch  him.  That  pig  is  a  picture  of  the  selfishness  that  rules  in 
the  heart  of  many  a  man,  from  Judas  down.  You  can  never 
exactly  find  the  right  place,  nor  the  right  thing.    Take  your 

2sl 


by  Dr.  J.  B.  Gambrell,  D.  D. 

collection  for  what  you  will  and  there  is  something  else  that 
is  in  need.  "By  their  fruits  ye  know  them."  Gracious  Mary 
and  selfish  Judas  represent  two  great  types  in  the  kingdom 
of  God. 


TRUMPETING  HARDSHELLISM. 

BHE  Hardshell  Baptist  paper,  Baptist  Trumpet,  has 
had  plenty  to  write  about  since  we  called  the  atten- 
tion of  the  denomination  to  the  revival  of  this  pecul- 
iar and  deadly  cult.  When  the  Trumpet  says  that 
there  is  a  great  deal  of  Hardshellism  in  missionary  churches, 
we  feel  compelled  to  admit  the  truth  of  the  statement.  There 
is  no  danger  that  Hardshells  outside  Missionary  churches 
will  increase.  The  pure  bloods  do  not  propagate.  The  hy- 
brids do. 

The  Trumpet  has  a  great  variety  of  choice  expletives, 
which  it  applies  vigorously  to  this  writer,  after  the  style  of 
two  generations  ago.  They  do  not  need  nor  deserve  special 
mention. 

It  is  charged  that  we  used  to  be  a  predestinarian,  which 
is  correct.  Our  objection  to  the  Hardshells  is  that  they 
are  unsound  on  predestination.  They  are  hard  on  one  side. 
They  are  only  half  predestinarians.  They  believe  in  the 
predestination  of  the  end,  but  not  of  the  means.  They  deny 
half  the  Scriptures  on  predestination  and  convert  the  other 
Scriptures  into  nonsense.  Let  us  illustrate :  A  man  deter- 
mines to  have  a  well  at  a  certain  place,  that  is,  he  predes- 
tinates, or  predetermines  to  have  it.  But  he  stops  there 
and  makes  no  plan  by  which  the  well  is  to  be  dug.  That  is 
Hardshellism. 

Let  us  turn  the  other  side.  Another  man  wanders  about 
and  begins  to  dig;  he  does  not  know  what,  a  well,  a  post 
hole,  or  simply  a  hole.    He  has  not  made  up  his  mind  what 

2^2 


Ten  Years  in  Texas 

he  will  do,  but  he  is  digging.  That  te  an  Arminian,  and 
he  is  as  foolish  as  a  Hardshell,  but  no  more  so.  Another 
man  makes  up  his  mind  to  have  a  well  and  he  chooses  all 
the  means  necessary  to  carrying  out  his  purpose.  His  pre- 
determination takes  in  both  the  end  and  the  means.  This 
represents  God's  predestination.  It  is  wise  in  all  its  goings, 
selecting  and  making  efficient  all  the  means  leading  to  the 
end.  "If  a  man  is  going  to  be  saved  he  will  be  saved  any- 
way," is  not  true.  He  will  be  saved,  but  God's  way,  not 
anyway.  And  God's  way  is  by  the  preaching  of  the  gospel, 
which  he  has  given  command  shall  be  preached  to  every 
creature.  Through  the  preaching  of  the  gospel  he  will  take 
out  of  all  nations  a  people  for  himself. 

This  leads  us  to  notice  that  the  brother  remarks  that  if 
"Dr.  GambreH"  were  called  on  to  prove  his  statements 
he  would  whine.  No,  he  would  not.  He  would  prove  them 
if  he  thought  it  useful  to  do  so.  He  will  take  three  of  them 
as  samples,  selecting  those  most  complained  of,  and  prove 
them  without  being  called  on.  We  charged  that  Hardshell- 
ism  dismembers  the  Scriptures  and  sweeps  half  the  Bible 
out  at  the  back  door,  which  means  that  they  discard  in  prac- 
tice a  part  of  the  Bible.  Is  this  true  or  not?  Let  us  take 
the  commission.  They  hold  to  baptism  stoutly.  They  take 
baptism  right  out  of  the  middle  of  that  great  command.  Be- 
fore it  comes  "go  preach,"  "teach,"  "all  nations,"  "every 
creature,"  and  after  baptism,  "teaching  them  to  observe  all 
things  whatsoever  I  have  commanded  you."  What  is  this 
but  committing  violence  on  the  word  of  God?  Is  not  a  re- 
fusal to  go  and  a  refusal  to  teach  the  "all  things  command- 
ed," downright  rebellion  against  the  King  Eternal?  It  is 
this  thing  that  obedient  souls  cannot  fellowship.  We  offer 
this  as  a  specimen  of  the  Hardshell  method  of  tearing  the 
Scriptures  to  pieces  and  throwing  them  away.  The  same 
thing  runs  through  their  whole  cult. 

We  said  they  used  one  Scripture  against  another  as  a  boy 

2  53 


by  Dr.  J.  B.  Gambrell.  D.  D. 


Hardshellism  Dismembers  the  Scriptures  and  Sweeps  Half 
the  Bible  out  at  the  Back  Door. 


uses  one  nail  to  drive  another  out.  This  hurts  the  feelings 
of  the  Trumpet  brother.  It  is  a  severe  charge,  but  if  it  is 
true,  the  remedy  is  not  to  call  names,  but  to  reform.     Is  it 

2  5  4- 


Ten  Years  in  Texas 

true  ?  Take  the  whole  Scripture  teaching  concerning  effort 
for  the  saving  of  men,  teaching  in  precept  and  in  example 
which  is  abundant,  and  with  Hardshells  it  is  displaced  by 
an  insistence  on  predestination  and  related  doctrines.  This 
is  the  Hardshell  method  constantly  employed.  The  Trumpet 
furnishes  plenty  of  illustrations  of  what  has  just  been  said. 

Then  take  the  Scripture  doctrine  of  giving,  which  is  so 
clearly  and  strongly  taught,  and  it  is  driven  out  by  an  un- 
holy use  of  the  Scriptures  which  inveigh  against  the  love 
of  money.  For  seventy  years  men  who  keep  their  money, 
who  have  never  given  a  cent  to  bless  the  heathen  with  the 
gospel,  who  go  in  the  face  of  the  Scripture,  that  the  labor- 
er is  worthy  of  his  hire,  berate  those  who  give  and  sacrifice 
for  loving  money,  as  if,  on  the  face  of  it,  those  who  keep 
their  money  are  not  greater  money  lovers  than  those  who 
give  it.  It  is  as  certain  as  the  judgment,  that  Hardshells 
do  play  one  Scripture  against  another  to  justify  their  do- 
nothingism. 

Another  grievance  is  that  this  writer  said  Hardshellism 
cultivates  ignorance  and  abhors  light.  This  is  true  or  false. 
The  truth  or  falsity  of  the  charge  must  be  tested  by  our 
Lord's  rule.  "By  their  fruits  ye  shall  know  them."  We 
appeal  to  history.  During  the  seventy  years  of  Hardshell  ex- 
istence have  they  not  fought  the  missionaries  on  every 
move  to  enlighten  the  world?  They  have  opposed  missions 
and  Christian  schools  of  all  sorts  with  a  vehemence  worthy 
of  any  cause.  Where  in  all  these  years  have  the  Hardshells 
built  a  school  or  founded  a  mission?  If  they  are  in  favor  of 
enlightenment,  where  are  the  fruits?  We  are  not  entitled 
to  stand  on  professions,  but  must  stand  or  fall  by  our  deeds. 
If  seventy  years  of  history  do  not  slander  Hardshellism  it 
is  a  deadly  enemy  to  progress  and  enlightenment. 

255 


by  Dr.  J.  B.  Gambrell,  D.  D. 

In  all  we  have  written  on  this  subject  we  have  had  noth- 
ing but  the  kindest  feelings  for  the  Hardshells,  as  they  de- 
light to  call  themselves.  Many  of  them  have  been  our  per- 
sonal friends.  We  glory  in  the  divine  sovereignty  in  pre- 
destination and  in  the  election  of  grace.  But  we  speak  of 
the  cult,  and  it  is,  as  sure  as  we  live,  an  enemy  to  the  prog- 
ress of  the  gospel.  As  such,  our  soul  abhors  it.  None  of 
this  is  written  with  the  thought  that  the  out  and  out 
Hardshells  will  be  helped.  For  the  most  part  they  are  pet- 
rified. We  write  to  save  our  own  people  from  the  doom  that 
awaits  all  people  who  withhold  their  energies  from  the 
spread  of  the  gospel.  Anti-mission  churches  will  die  as 
certainly  as  the  Commission  is  true.  And  they  ought  to 
die.  They  cumber  the  ground.  The  efforts  to  fill  our 
churches  with  the  unholy  spirit  of  strife  and  selfishness  is 
in  the  interest  of  Hardshellism.  It  is  the  old  spirit  and 
the  old  method  and  will  bear  the  same  kind  of  fruit.  It 
will  dry  up  all  benevolence,  starve  pastors  and  drive  pros- 
perity from  the  churches.  We  should  shun  it  as  we  would 
the  black  plague. 

The  most  tremendous  efforts  ought  to  be  made  now  to 
purge  our  churches  of  the  leaven  of  Hardshellism.  Papers 
and  pastors  ought  to  thunder  against  it  incessantly.  It 
ought  to  be  stripped  of  all  its  deceitful  disguises,  and 
shown  in  all  its  littleness,  in  all  its  mischievousness  and 
rebellion  against  the  reign  of  grace  in  the  world.  No  tame 
words  will  serve.  Its  alliances  are  with  ignorance,  selfish- 
ness, evil  surmising,  fuss  mongers,  and  whatever  is  of  the 
world,  the  flesh  and  the  devil.  In  its  deceitful  meshes  are 
devout  souls,  and  it  should  be  our  care  to  deliver  them  from 
this  snare  of  the  evil  o»e.  It  is  our  present,  pressing  duty. 
The  fight  should  be  taken  up  and  waged  to  a  finish. 

256 


IS 


Ten  Years  in  Texas 

THE  WORKINGS  OF  HARDSHELLISM. 
T  HAS  already  been  said  that  Hardshellism  is,  as  to 
progress,  a  negation.  Its  first  name  was  "anti- 
effort."  It  is  do-nothingism.  Whether  under  one 
name  or  another,  in  the  Hardshell  ranks  or  in  the 
Missionary  ranks,  it  has  the  same  spirit  and  works  by  the 
same  methods,  and  leads  to  the  same  results.  It  flourishes 
best  in  dark  places,  remote  from  schools,  and  always  feeds  on 
ignorance  and  prejudice.  True  enlightenment  is  a  sovereign 
remedy  for  the  evil. 

Take  this  denomination  over  the  whole  country  and  it  has 
almost  disappeared.  In  a  section  of  country  where  the 
two  wings  were  so  evenly  divided  that  it  was  thought  nec- 
essary to  compromise  in  many  churches,  there  are  now  25,000 
missionaries  and  a  few  years  ago  seventy-two  Hardshells, 
gathered  in  twelve  churches,  having  nine  ministers,  and 
four  out  of  the  nine  preachers  were  living  separated  from 
their  wives.  They  were  contrary  to  all  men,  and  women,  too. 
This  is  hardly  an  astonishing  statement.  The  spirit  of 
objection,  strife  and  division  which  they  had  cultivated  as 
against  the  missionaries,  could  not  help  reacting  disastrous- 
ly on  themselves.  It  is  always  so  with  us.  He  who  shoots 
must  suffer  the  recoil  of  the  gun,  and  all  sin  is  a  gun  that 
kicks  back  harder  than  it  shoots  forward.  The  persistent 
opposition  to,  and  criticism  of  others,  sets  up  a  habit  of 
fault-finding  which  goes  to  every  part  of  a  person's  being 
and  into  every  department  of  his  life. 

Moreover,  when  this  habit  becomes  predominant  and 
fixed,  it  is  the  big  fish  that  eats  up  all  the  small  fry  of  bet- 
ter traits  of  character.  In  so  doing,  the  perverting  and 
hardening  effects  of  this  evil  habit  go  on  to  the  utter  de- 
struction of  the  judgment  and  the  elimination  of  sweetness 
from  the  soul.  Evil  surmises  take  the  place  of  that  chari- 
ty that  "thinketh  no  evil."  The  perverted  mind  sees  back 
of  everything  done  by  the  workers   some   sinister  design. 

257 


by  Dr.  J.  B.  Gambrexl,  D.D. 

The  heart  corrupted  by  its  own  do-nothing  policy  becomes, 
like  a  stagnant  pond,  the  breeding  plaice  of  slimy,  creeping, 
sinuous  thoughts  and  imaginations. 

It  is  a  cardinal  principle  in  humanity  to  seek  to  justify 
itself.  This  is  a  widely  recognized  truth.  A  brother  who 
does  not  wish  to  pay  a  debt  is  likely  to  fall  out  with  his 
creditor.  He  seeks  to  find  a  good  reason  for  not  paying, 
not  in  himself,  but  in  the  other  man.  To  this  well-known 
principle  of  human  nature  we  are  to  attribute  the  workings 
of  hardshellism  in  and  out  of  Missionary  churches.  It 
works  the  same  way  and  to  the  same  effect,  no  matter  where 
it  works  or  on  what  pretense. 

A  gentleman  had  trained  a  large  dog  to  pull  a  light  gar- 
den plow.  Whenever  any  one  came  about,  the  dog  would  set 
up  a  terrific  barking  as  if  he  would  tear  the  intruder  to 
pieces.  The  gentleman,  who  had  observed  the  ways  of  the 
dog  carefully,  explained  that  there  was  no  danger  in  the 
dog;  that  he  only  barked  so  as  to  have  an  excuse  for  not 
plowing.  That  was  undoubtedly  a  Hardshell  dog,  tho  pos- 
sibly he  was  in  a  Missionary  family  or  church. 

When  Dr.  Broadus  said  the  "workers  never  grumble  and 
the  grumblers  never  work,"  he  was  close  to  the  exact  truth. 
Working  and  grumbling  do  not  harmonize.  They  are  two 
opposite  forces.  Religious  work  promotes  soul  health,  as 
physical  work  promotes  bodily  health.  The  most  ear-split- 
ting calamity-howlers  are  the  men  who  have  quit  honest 
toil  and  taken  to  crying  hard  times,  blaming  it  all  on  some- 
body else. 

Concerning  the  truth  of  these  observations,  we  ask  our 
readers  to  make  observations  around  about  them.  Who  are 
the  men  and  women  in  your  church  who  are  finding  fault 
with  the  pastor,  the  deacons,  the  Sunday  School  workers, 
etc?  Who  is  it  that  believes  too  much  money  is  spent  on 
the  church  ?  If  we  are  not  off  in  our  reckonings  the  do- 
nothing  clement  is  the  complaining  element.     Make  a  note 

258 


Ten  Years  in  Texas 

of  the  workings  of  hardshellism  in  your  church,  and  when 
you  are  satisfied  with  your  observations  at  home  extend 
them  to  your  association.  Note  the  brethren  who  make  the 
most  noise  and  clamor  against  large  and  liberal  things,  and 


7pJ?S6>**J 


Men  who  Have  Quit  Honest  Toil  and  Taken  to  Crying  Hard  Times. 

259 


by  Dr.  J.  B.  Gambrell,  D.  D. 

see  if  large  and  liberal  things  are  costing  them  anything. 
In  our  observation  we  have  found,  without  exception,  that 
back  of  every  outcry  against  real  progress  was  the  hardshell- 
ish  spirit  of  do-nothingism. 

In  an  association  a  brother  fought  a  mission  measure 
from  year  to  year.  In  a  speech  before  his  association  he 
vowed  he  would  never  give  a  cent  to  that  cause.  A  brother 
rose  and  asked  him  how  long  it  had  been  since  he  had  giv- 
en to  anything.  It  turned  out  that  it  had  been  years,  just 
how  many  he  could  not  tell.  It  was  another  case  of  stop- 
ping the  plow  to  bark.  And  his  case  is  by  no  means  singu- 
lar. Extend  your  observations  as  far  out  as  you  will  and  it 
will  appear  in  the  light  of  the  facts,  that  religious  idleness 
promotes  obstruction,  strife,  discord,  suspicion,  meddle- 
someness, backbiting,  and  every  evil  imagination.  Do- 
nothingness, by  a  law  of  its  own  nature,  perverts  the  soul, 
makes  it  acrid,  unhappy  and  full  of  fault-finding.  It  dries 
up  all  nobleness  of  spirit  and  puts  its  victim  on  the  spirit- 
ual down  grade. 

We  have  growing  Christians,  churches  and  associa- 
tions stricken  with  this  spiritual  plague  and  dried  up.  It 
is  as  disastrous  to  a  church  as  distemper  is  among  sheep,  or 
mange  among  dogs.  Every  vital  force  is  paralyzed  and  all 
progress  is  stayed.  Let  even  liberal  souls  come  under  the 
spell  and  all  liberality  is  dried  up.  As  in  all  other  human 
experiences,  there  is  action  and  reaction.  Do-nothingism 
promotes  fault-finding,  and  fault-finding  promotes  do-noth- 
ingism. This  truth  may  well  put  us  on  our  guard.  Many 
a  pastor  has  joined  in  to  find  fault  with  his  brethren  in  the 
wider  field  and  wound  up  by  being  starved  out  in  his 
own  field. 

260 


Ten  Years  in  Texas 
A  PLEA  FOR  SIMPLICITY. 

BAPTIST  is  the  product  of  the  New  Testament. 
Spurgeon  said  of  them,  "They  are  sprung  direct  out 
of  the  loins  of  Jesus  Christ."  Jesus  Christ  was  the 
world's  greatest  citizen,  the  mold  and  perfection  of 
the  highest  manhood.  He  was  simplicity  itself,  in  life,  in  man- 
ner, in  teaching.  He  was  the  commoner  of  all  ages.  The  com- 
mon people  loved  Him  gladly  because  they  understood  Him 
and  because  He  loved  them,  helped  them  and  gave  them 
hope.  But  while  Jesus  was  the  unmatched  commoner,  he 
was,  also,  the  very  pink  of  true  refinement,  the  beau  ideal 
of  a  gentleman.  And  to  the  most  exquisite  refinement,  He 
added  the  highest  courage.  I  believe  that  no  sane  mind  can 
contemplate  Jesus  Christ,  as  revealed  in  the  gospels  and 
even  imagine  this  matchless  man,  young  as  He  was,  indulg- 
ing any  of  the  fads  and  eccentricities  of  dress,  sometimes 
seen  in  His  ministers.  A  clergyman's  coat!  Horrors,  no. 
He  was  too  great  in  his  admirable  symmetry  of  character 
and  sincerity  to  resort  to  any  of  the  small  tricks  of  the 
grotesque  weaklings  to  win  notice.  The  peculiar  garb,  the 
fancy  touches  of  theology,  the  catchy  names  peculiar  to 
some  religionists,  were  far  removed  from  this  matchless 
man  whose  simple  goodness  and  greatness  were  his  all-suffi- 
cient adornment.  All  special  garbs  are  an  offense  to  the  re- 
fined Christian  taste,  whether  the  dress  be  the  Quaker  drab, 
or  the  priestly  coat,  or  the  old-fashioned  Methodist  cutaway, 
or  what  not. 

My  plea  is  that  Baptists  follow  the  simple  manner  of  the 
Master.  There  is  ethics  in  dress,  and  that  we  are  most 
surely  taught  in  the  scriptures.  Paul  was  on  the  true  line, 
following  in  the  steps  of  the  Master.  Christian  women 
ought,  as  a  matter  of  good  religious  taste,  to  avoid  extrav- 
agancies in  dress.  An  over-dressed  woman  in  church  is  an 
offense  against  true  refinement.     A  fussily  dressed  woman, 

261 


by  Dr.  J.  B.  Gambrell,  D.  D. 

blazing  with  diamonds,  is  an  offense  against  good  taste  any- 
where. True  Christian  culture  will  grow  such  crudities  off ; 
joining  the  church  will  not  do  it;  but  Christianity  struck 
through  will.  Christian  culture  is  the  perfection  of  culture, 
the  transforming  of  a  human  life  into  the  image  of  the  di- 
vine Christ. 

I  plead  for  simplicity  in  the  pulpit.  The  gaudy  worldli- 
ness,  so  much  in  evidence  in  some  pulpits  and  so  doted  on  by 
some  feeble  saints,  is  monstrous  from  the  standpoint  of  the 
simple,  pungent  teaching  of  the  great  Teacher,  and  His 
apostles.  It  is  like  a  street  and  dress  parade  at  the  judg- 
ment. No  man  ever  affected  such  a  style,  nor  tolerated  it, 
when  he  got  in  earnest.  Earnestness  is  always  simple,  direct, 
unaffected ;  and  if  there  is  but  one  earnest  man  in  the  world, 
the  preacher  ought  to  be  that  man.  Much  of  the  eloquence, 
so-called,  of  the  pulpit  today  is  nothing  short  of  monstrous. 
It  belongs  in  spirit  and  kind  more  to  the  theater  than  to  the 
pulpit.  This  appeal  may  be  greatly  strengthened  by  con- 
sidering its  belittling  effect  on  the  whole  subject  of  religion. 
Has  it  come  to  this  that  preachers  must  fish  with  such  world- 
ly bait  to  catch  men  for  God?  It  is  a  reflection  on  the 
power  of  the  Gospel  and  the  work  of  the  Spirit  to  assume 
that  we  must  resort  to  such  tricks  as  are  commonly  reputed 
to  win  men.  Gowns,  rituals,  catchy  subjects,  etc.,  will  not 
help  Baptists.  Our  strength  lies  in  preaching  the  plain  gos- 
pel in  simplicity,  with  hearts  deeply  embued  with  the  spirit 
of  Jesus,  and  not  at  all  in  frills  and  feathers,  fads  and  fol- 
derol,  starch  and  stilts.  If  there  are  some  who  can't  be  won 
without  such  things,  they  are  not  worth  the  cost  of  the 
catch.  Every  little  catch-minnow  device  in  a  church  is  a 
detraction  from  the  dignity  of  Christian  worship  and  a  de- 
parture from  the  simplicity  of  Christ.  It  continues  to  be 
true,  that  the  preachers  whose  ministry  is  drawing  the  mul- 
titudes are  the  men  who  preach  the  old  doctrine,  with  plain- 
ness and  the  power  sent  down  from  heaven.     Let  Baptists 

262 


Ten  Years  in  Texas 


stick  to  their  business,  which  is  to  follow  Christ  and  not  to 
ape  Papists  or  any  of  the  second  crop  of  apists. 


/^?- 


All  Special  C-Jarbs  are  an  Offense  to  the  Refined  Christian  Taste. 

I    plead    for    simplicity    of    the    meeting-houses.     We 
are  upon  a  great  time  for  building  meeting-houses,  and  what 

263 


by  Dr.  J.  B.  Gamlrkll,  D.  D. 

a  mess  is  made  of  it  in  many  places.  Spires  away  up  higher 
than  any  other  church  in  town,  knobs,  corners,  stained-glass 
windows,  vaulted  ceilings  to  ruin  the  acoustics,  with  notions 
and  fancies  galore.  Is  it  all  worth  while  ?  No,  it  is  not.  It 
is  much  of  it  worse  than  waste ;  k  is  an  offense  to  good  taste, 
and  a  hindrance.  Do  we  warn  good  houses?  We  do.  But 
we  do  not  want  flashy  houses,  and  we  do  not  want  to  spend 
great  sums  of  money  for  what  we  do  not  want.  In  the  light 
of  the  New  Testament  and  conserving  the  tone  and  spirit  of 
Christ,  houses  for  Christian  worship  should  be  in  3imple 
taste,  built  for  service,  rather  than  for  show.  There  ought 
to  be  a  new  dispensation  of  church  building  among  Bap- 
tists. We  have  a  few  meeting-houses  recently  built  in  Tex- 
as, which  are  models  of  good  sense,  simplicity  and  good 
taste.  They  have  in  their  outward  appearance  the  true  dig- 
nity of  solidity  and  due  proportion  inside ;  they  are  every  way 
suited  to  be  the  home  of  a  church ;  auditorium  where  people 
can  hear,  with  numerous  working  rooms.  Everything  neat, 
in  its  place,  nothing  fanciful,  flashy  or  fantastical.  Each  of 
these  has  the  organ  placed  in  a  way  to  suggest  congregation- 
al singing. 

It  is  argued,  with  seeming  force,  that  Baptists  must  keep 
in  style  or  their  rich  people  will  leave  them.  What  shail 
I  say  to  it?  There  are  rich  people  and  rich  people,  rich 
fools  and  rich  wise.  The  rich  fools  must  be  held,  if  at  all, 
by  the  power  of  God's  living  truth  in  their  hearts,  and  lo 
feed  them  on  religious  trumpery  is  to  minister  directly  to 
the  wrong  side  of  their  nature.  The  very  moment  we  com- 
mence with  the  vanities  of  the  world  to  hold  people,  we 
switch  from  the  main  gospel  track,  and  get  on  a  track  lead- 
ing into  some  other  place,  where  they  can  beat  us  two  or 
three  to  one.  Some  rich,  uncultivated  people,  who  are  not 
certain  whether  they  are  respectable,  will  leave  the  Baptists. 
Unless  they  can  get  better,  they  ought  to  go  for  our  good, 
and  they  will  never  get  better  by  being  fed  with  husks.  The 

264 


Ten  Years  in  Texas 

rich  wise  and  cultured  will  be  delighted  with  simplicity  in 
our  churches.  They  see  enough  of  vanity,  shallowness  and 
show  all  the  week.  When  they  go  to  church,  their  souls 
long  for  the  pure,  simple  gospel. 

I  hold  that  the  Baptists  above  all  other  people  ought  to 
be  set  for  the  simplicity  that  is  in  Christ  Jesus.  Alas,  for  us 
if  we  go  to  putting  on  airs. 


CONCERNING  COLLEGE  DEGREES. 


TL|    ON.  JOHN  ALLEN,  of  Mississippi,     in     his     last 
mfJmt     speech  in  Congress,  appealing  for  an  appropriation 
a»gml  to  establish  a  fishery  station  in  Mississippi,  facetious- 
ly remarked  that  there  were  millions  of  suckers  in 
the  world  now  and  millions  more  just  waiting  to  be  hatched. 
Very  few  things  go  further  to  demonstrate  the  approximate 
accuracy  of  Mr.  Allen's  statement  than  the  ease  with  which 
people  are  taken  by  college  degrees.    So  large  a  place  does 
the  degree  fill  in  the  public  mind,  or  at  least  in  the  minds  of 
suckers,  that  I  deem  it  worth  while  to  make  some  observa- 
tions on  the  degree  business. 

Be  it  known  to  all  men  by  these  presents,  that  the  legal 
right  to  confer  college  degrees  of  divers  sorts  can  be  had 
of  the  Legislature  of  any  State  pretty  much  for  the  asking. 
A  charter  can  be  obtained  giving  to  any  set  of  men  the 
authority  to  grant  degrees  under  the  seal  of  the  corporation. 
A  school  in  a  State  east  of  Texas,  located  in  the  country, 
having  no  building  except  a  plain  wooden  structure ;  a 
school  which  seriously  advertised  itself  to  teach  Caesar,  Vir- 
gil and  Latin ;  this  rural  Southern  University  was  authorized 
to  grant  degrees  all  the  way  from  B.  S.  to  Ph.  D.,  LL.  D., 
and  the  degrees  were  granted  with  a  lavish  hand. 

It  is  in  the  matter  of  college  degrees,  as  touching  the 
State,  very  much  as  it  is  in  religion.    Any  kind  of  a  society 

265 


by  Dr.  J.  B.  Gambrell,  D.  D. 

may  be  chartered  under  the  laws  of  the  State  in  the  name  of 
a  church.  There  are  churches  and  churches,  colleges  and 
colleges,  universities  and  universities,  degrees  and  degrees, 
and  suckers  world  without  end. 

In  educational  circles,  where  the  genuine  is  sought  rather 
than  the  pretense,  there  has  come  to  be  a  standard  somewhat 
definitely  fixed  for  college  degrees ;  but  in  every  descending 
step  from  the  high  plane  of  the  true  college  there  are  schools 
giving  degrees  with  no  corresponding  scholarship.  Yale, 
Harvard,  Chicago,  Brown  and  Baylor  have  approximately 
the  same  standard  for  B.  A. ;  but  schools  whose  work  would 
hardly  introduce  a  student  to  the  Freshman  class  of  a  real 
college  can  give  degrees,  and  do  give  degrees. 

I  come  now  to  discuss  the  most  important  features  of  the 
degree  business.  Degrees  are  used  by  Cheap  John  insti- 
tutes as  a  decoy.  The  fine  boy  or  girl  in  the  country,  with 
no  knowledge  of  educational  matters,  but  with  splendid 
possibilities,  is  told  that  by  going  to  a  certain  school  the 
degree  of  B.  A.  or  something  else,  can  be  obtained  in  a  com- 
paratively short  time.  In  the  mind  of  the  unthinking,  B.  A. 
stands  for  something  in  education.  The  sucker  thinks  if  he 
can  get  the  B.  A.  in  school  for  two  years,  and  it  would  take 
him  four  or  six  years  in  another,  that  he  had  better  go 
where  he  can  get  it  in  two  years.  In  his  ignorance,  he  sup- 
poses that  B.  A.  stands  for  an  education,  and  it  does,  more  or 
less ;  in  a  great  many  cases  a  great  deal  less.  Schools  that 
cannot  do  honest  college  work,  and  their  proprietors  know 
they  cannot  do  it,  give  regular  college  degrees  as  an  induce- 
ment to  patronage.  They  water  the  stock  and  sell  watered 
stock  instead  of  genuine.  I  raise  the  question  whether  this 
is  dealing  honestly  with  the  unsuspecting?  To  deceive  the 
unwary  in  education  is  next  to  deceiving  people  in  religion. 

In  order  to  get  at  the  degree  business  properly,  it  is  al- 
ways proper  to  ask  "From  what  school?"  A  degree  is  like 
a  promisory  note.     The  value  of  it  depends  upon  what  is 

266 


Ten  Years  in  Texas 

back  of  it.     A  ten-dollar  note  signed  by  one  man  is  worth 
more  than  a  thousand-dollar  note  signed  by  some  other  man. 


Degrees  are  Uted  by  Cheap  John  Institutions  as  a  Decoy. 

I  raise  the  question  now  whether  there  ought  to  be  a  gen- 
eral discussion  of  this  whole  matter  to  save  honest  people 

267 


by  Dr.  J.  B.  Gambrexl,  D.  D. 

from  being  gulled,  and  whether  there  ought  not  to  be  a 
classification  of  the  schools,  that  people  might  understand 
what  they  are  getting  when  they  get  a  degree.  I  understand 
the  difficulty  of  any  hard  and  fast  lines,  but  in  some  way  or 
another,  for  the  dignity  of  education  and  the  genuineness 
of  it,  too,  there  ought  to  be  such  a  common  understanding 
of  matters  as  would  break  up  the  sucker  fishing  industry  in 
the  realm  of  education.  To  be  very  plain  about  it,  I  believe 
that  colleges  ought  to  be  required  to  maintain  a  certain 
standard  of  work  and  that  schools  below  that  standard  should 
not  be  classed  as  colleges.  If  the  State  is  to  take  a  hand  in 
chartering  institutions,  why  not  charter  them  in  such  a  way 
as  to  really  further  the  cause  of  sound  education  and  put 
it  out  of  the  power  of  just  anybody  to  degrade  degrees  which 
are  symbols  of  certain  things  educational,  and  thereby  im- 
pose on  the  untaught  and  unsuspecting.  One  thing  is  cer- 
tain. There  ought  to  be  downright  honesty  in  dealing  with 
all  educational  questions,  and  humbuggery  in  education  is 
next  to  the  worst  humbuggery  in  the  world. 


NATIONALIZATION  OF  THE  SOUTHERN 
SPIRIT. 


T"1HE  South,  like  the  nation,  has  grown  by  stages  or 
epochs.  There  was  first  the  colonization  period, 
followed  by  the  period  of  colonial  development, 
leading  up  to  and  into  the  revolutionary  period. 
Then  came  the  period  of  constitutional  adjustments  and 
trials.  During  this  long  period,  the  nation  was  led  by  the 
South.  But  during  this  period  the  economic  conditions  of 
the  whole  country  changed,  slowly,  under  the  operations 
of  economic  laws,  shifted  from  the  North  to  the  South.  No 
longer  interested  in  the  institution  financially,  the  North- 

268 


Ten  Years  in  Texas 

ern  conscience  had  an  abnormal  development.  The  South, 
deeply  interested,  could  not  see  the  inevitable,  and  the  desira- 
ble, and  hence  did  not  provide  for  a  peaceable  solution  of  a 
grave  question. 

The  war  came  and  left  the  South  bleeding,  exhausted 
and  friendless.  Then  came  reconstruction,  with  nothing 
noble  and  inspiring  in  it,  but  everything  ignoble  and  de- 
pressing. Following  this  period,  was  a  long  period  of  con- 
valescence, with  numerous  backsets.  We  are  now  at  the 
end  of  this  period,  and  the  South  stands  today  like  a  robust 
giant,  full  of  rich  blood,  ready  for  all  eventualities. 

With  the  beginning  of  the  slavery  agitation,  the  South 
began  to  take  up  a  sectional  attitude  toward  the  nation. 
The  spirit  of  the  South  took  on  a  sectional  tone.  Two  ante- 
bellum speeches  have  in  them  the  germ  and  the  potency  of 
all  that  has  happened  since.  I  refer  to  the  speech  of  Sen- 
ator Hayne,  of  South  Carolina,  said  to  be  answered  by 
Senator  Webster  of  Massachusetts.  The  first  was  a  master- 
ful discussion  of  the  autonomy  of  the  government,  lean  and 
sectional  in  spirit.  The  second  was  not  an  answer,  but  a 
reply.  It  clothed  the  skeleton  and  constitutional  frame  work 
with  flesh  and  blood  and  gave  it  national  spirit. 

It  was  an  evil  day  for  the  South,  when  it  suffered  itself 
to  be  led  into  a  sectional  attitude.  It  meant  defeat  in  the 
council  of  the  nation  and  finally  on  the  battle  field.  It  was 
a  rash  surrender  of  every  advantage  to  those  rated  as  our 
enemies,  now  happily,  as  I  see  it,  our  friends.  I  am  not 
saying  the  South  was  not  right  from  a  constitutional  point 
of  view,  but  only  that  the  South  erred  in  policy.  As  one 
who  gave  four  years  to  war  to  make  good  that  error  in  tac- 
tics, I  may  be  allowed  thus  to  write.  The  sectional  attitude 
of  the  South  has  been  held  in  large  measure,  for  40  years. 
In  a  feeble  way,  I  have  sought  to  contribute  one  man's  mite 
to  thoroughly  nationalize  the  Southern  spirit  for  nearly  that 
whole  period. 

269 


by  Dr.  J.  B.  Gambrell,  D.  D. 

I  believe  the  hour  has  come  for  the  South  to  get  out 
of  the  corner,  and  let  our  influence  and  power  flow  even  out 
into  the  currents  of  national  life.  The  race  question  is  now 
national,  with  the  heavy  end  of  it  still  resting  on  the  South. 
But  the  North  has  all  it  wants  of  it ;  quite  enough  to  bring 
them  to  sanity.  Besides,  our  foreign  possessions  have  forced 
a  recognition  of  the  fact  that  incompetency  can  not  be  trust- 
ed with  government,  the  grave  men  of  the  Banther  con- 
tention. President-elect  Taft  has  had  good  schooling  abroad, 
and  will  go  into  the  White  House  with  a  diploma  from 
the  university  of  experience.  He  has  already  gone  on  record 
in  a  way  to  assure  the  whole  South. 

The  South  is  on  the  eve  of  the  greatest  development  the 
world  has  known.  It  will  happen  according  to  the  Scripture. 
We  will  see  good  according  to  the  days  wherein  we  have 
seen  evil.  We  are  now  receiving  the  first  payment,  under 
the  law  of  compensation.  A  broad  non-sectional  spirit  will 
immensely  help  us  in  the  era  of  development  into  which 
we  have  already  entered. 

Sectional  politics  cannot  help  us  or  the  nation.  Since 
the  war,  the  South's  first  concern  has  been  to  save  her  civ- 
ilization from  a  deluge  of  ignorance  and  venality.  Having 
saved  ourselves,  we  must  help  to  save  others.  The  Southern 
alignment  in  politics  is  morally  bad.  The  Northern  De- 
mocracy is  largely  composed  of  the  saloon,  gambling  riff- 
raff class ;  the  class  we  would  not  wish  to  see  in  the  saddle 
in  the  South.  They  can  not  win  in  the  North,  and  ought  not 
to  win.  I  would  not  vote  the  Democratic  ticket  in  the  North, 
if  I  lived  there,  for  about  the  same  reasons  I  would  vote 
the  Republican  ticket  in  the  South — for  the  sake  of  good 
government.  With  the  spirit  of  the  South  thoroughly  na- 
tionalized, we  might  lead  a  great  anti-liquor  movement,  and 
do  for  the  nation  in  delivering  it  from  the  thraldom  of 
the  saloon  what  the  North  did  in  the  matter  of  slavery,  only 
without  bloodshed.    Aligned  as  she  is,  the  South  can  never 

270 


Ten  Years  in  Texas 

be  a  great  national  force  in  politics  or  morals.  The  South 
has  a  wide  open  door,  out  of  a  corner  out  into  a  wide  field 
of  usefulness  and  power,  with  everything  to  gain  and  noth- 
ing to  lose  by  walking  out  and  leaving  the  dead  past  to  bury 
its  dead. 

From  a  Baptist  standpoint,  the  call  is  loud  to  come  out 
into  a  wider  field  of  activity  and  influence.  There  are  26,- 
000,000  people  in  the  South,  and,  in  round  numbers  4,000,- 
000  of  them  are  actual  communicants  in  the  churches  of 
the  baptized.  There  are  in  round  numbers  50,000,000  in 
the  North  and  approximately  a  million  Baptists.  These 
figures  suggest  both  an  opportunity  and  a  duty.  The  re- 
ligious life  of  the  nation  will  affect  the  national  life.  Gov- 
ernment is  founded,  taught  and  enlightened  by  religion. 
The  largest  contribution  Baptists  can  make  in  morals  and 
morals  rest  in  conscience,  to  the  national  life  and  safety  is 
to  teach  the  precepts  of  the  New  Testament  and  diffuse  the 
spirit  of  the  New  Testament  throughout  the  masses  of  our 
citizenship.  This  is  the  antitoxin  for  the  Romist  leaven  every 
where  seeking  to  innoculate  the  body  politic. 

But  the  Baptist  program  must  always  proceed  from  a 
single  starting  point :  the  individual  conscience  enlightened 
by  the  word  of  God.  So  our  first  business  is  to  win  men  to 
the  truth  and  then  to  teach  them  to  apply  the  truth  along 
the  whole  cause  of  life.  It  is  a  simple  program,  with  a  sim- 
ple book  for  a  guide.  The  Baptist  message  was  made  for 
the  masses.  It  will  not  fail,  preached  with  the  tone  of  the 
New  Testament.  Amid  the  jangling  and  multitudinous 
voices  of  the  North  where  fads  and  fancies  have  fed  on  the 
souls  of  the  people,  Christ's  message  will  win,  if  it  be  not 
diluted  or  warped  or  compromised,  or  entangled  with  other 
things. 

The  point  I  am  coming  to  is,  that  the  great  Baptist 
strength  of  the  South  ought  to  be  turned  toward  the  spirit- 

271 


by  Dr.  J.  B.  Gambrell,  D.  D. 

ual  contest  of  the  nation.  There  must  come  a  readjust- 
ment of  forces,  having  in  view  a  better  handling  of  them, 
for  the  war  we  are  in,  so  that  the  Baptists  of  the  South 
may  bear  a  worthy  part  in  redeeming  the  nation. 

By  nationalizing  the  Southern  spirit  the  South  may  enter 
into  a  new  era  of  national  growth.  She  may  lead  in  a  sane 
and  permanent  settlement  of  the  race  question,  both  in 
America  and  in  our  colonial  possessions,  a  thing  now  in 
process.  For  forty  years  the  nation  has  floundered  about  in 
the  dark  and  has  only  learned  how  not  to  setttle  it. 

The  South  may  lead  with  a  solid  front,  in  the  pending 
settlement  of  the  liquor  question,  and  take  a  leading  part 
in  emancipating  the  nation  from  its  greatest  curse  and 
peril.  The  temperance  reform  is  needing  a  strong  base  to 
press  on  to  national  success.  The  South  may  easily  be- 
come such  a  base,  if  it  will  cut  itself  loose  from  its  bad 
political  alliances  in  the  North,  and  speedily  strangle  the 
monster,  in  our  own  territory.  A  solid  Prohibition  South, 
with  other  impending  policies  suited  to  the  impending  in- 
dustrial development,  which  will  enrich  our  people  beyond 
a  dream;  with  new  national  adjustments,  and  a  new  out- 
look on  the  world,  with  the  spirit  of  leadership  restored  to 
us,  the  South  will  take  its  proper  place  in  the  councils  of 
the  nation.  It  may  be  the  head  of  a  great  intellectual  and 
moral  development  instead  of  being  the  tail  of  a  very  sorry 
dog  as  it  is  now,  stuck  on  to  the  Northern  riff-raff,  called 
Democracy,  which  is  largely  rumocracy. 

Baptistically,  with  proper  readjustments  to  our  North- 
ern brethren,  we  may  lead  America  in  a  new  movement  for 
the  bringing  in  of  the  reign  of  Jesus  according  to  his  word. 
But  we  must  abandon  the  sectional  spirit  and  come  out  of 
a  corner  to  do  any  of  it. 

272 


Ten  Years  in  Texas 

THE  WORK  OF  PREACHERS. 

BECENTLY  a  lawyer  in  a  tirade  of  abuse,  in  which 
he  declared  that  women  and  preachers  could 
neither  perceive  nor  tell  the  truth,  also  said 
preachers  are  parasites  in  society,  living  on  the 
honest  toil  of  other  people  while  making  no  return 
for  what  they  get.  The  applause  given  the  sentiment 
by  some  preachers  present  and  by  others  indicates  that  the 
sentiment  has  something  in  some  part  of  the  public  mind 
to  support  it.  I  have  long  seen  inklings  of  the  fact  that 
there  are  preachers  who  feel  that  the  ministry  is  a  class 
exempted  from  the  honest  toils  of  humanity.  These  feel 
no  moral  obligations  to  earn  a  living.  They  are  sponges 
and  dead-beats.  To  say  this,  is  in  no  way  to  concede  the 
truth  of  the  allegation  aforesaid,  any  more  than  to  affirm 
that  there  are  lawyers  who  are  court-house  bullies  and  all- 
round  toughs  is  tantamount  to  vulgarizing  the  whole  legal 
profession. 

Passing  from  the  low  exceptions  in  the  ministry  to  the 
general  high  level  of  the  highest  calling  on  earth,  and  re- 
marking as  we  pass  that  preachers  need  not  complain  at 
being  classed  with  women  in  any  classification  of  virtues,  I 
come  to  deal  with  the  work  of  preachers.  They  must  stand 
or  fall  by  their  Master's  rule:  "By  their  works  ye  shall 
know  them."  The  man  who  reads  history  cannot  remain 
ignorant  of  the  fact  that  with  the  coming  of  Jesus  Christ 
into  the  world  there  came  the  greatest  regenerating  force 
among  men  humanity  has  felt.  His  teaching  went  to  the 
secret  sources  of  all  human  conduct.  When  Jesus  left  the 
world,  He  gave  His  teaching  into  the  hands  of  His  chosen 
ministry.  They  expanded  Judaism,  stripped  it  of  its  swad- 
dling clothes,  gave  it  a  new  heart-beat,  opened  to  the  world 
its  true  meaning,  and  taught  the  sanctity  of  all  human  life 
and  the  universal  brotherhood  of  man.       Ministers  bearing 

273 


by  Dr.  J.  B.  Gambrell,  D.  D. 

the  message  of  their  Master,  renewed  the  hopes  of  the  race. 
They  lifted  humanity  above  the  beastialities  of  heathenism 
and  reconstructed  the  thought  and  life  of  the  people  who 
heard  them.  When  the  vast  Roman  empire  fell  by  its  own 
corruption,  ministers  garnered  the  seeds  of  the  Christian 
civilization  which  now  is,  and  sowed  them  amid  persecu- 
tions, poverty  and  martyrdoms  beside  all  waters. 

Ministers,  directly  and  indirectly,  have  founded  every 
college,  seminary  and  university  in  Christendom.  Oxford, 
Cambridge,  Edinburgh,  Glasgow,  Berlin,  Heidelberg,  Har- 
vard, Yale,  Princeton,  Brown,  all  of  them  and  all  the  rest, 
State  universities  not  excepted.  Ministers  have  not  only 
founded  these,  but  they  have  stood  by  them  and  guarded 
them  through  the  centuries.  Ministers  have  been  the  fore- 
most force  through  the  ages  in  popularizing  learning.  They 
do  now  give  and  always  have  given  a  greater  per  cent  of 
their  scanty  income  to  schools  and  education  than  any  other 
men  on  earth.  They  have  stood  for  the  church  and  the 
school  house  side  by  side,  and  these  are  the  light  houses 
that  dispel  the  enveloping  darkness  of  all  times.  These, 
the  church  first,  are  the  civilizing  forces  operating  constantly 
to  build  a  better  social  order. 

Preachers  have  made  and  enriched  the  literature  of 
civilization.  They  have  written  a  vast  volume  of  the  world's 
best  books.  They  have  held  the  light  for  the  writing  of 
what  else  is  good.  But  for  the  work  of  preachers  enlight- 
ening the  masses  in  England  there  would  have  been  no 
Shakespeare,  no  Lord  Bacon,  no  written  English  jurispru- 
dence. Over  the  mother  isle  today  would  reign  the  uncul- 
tured barbarism  of  our  heathen  ancestors.  Our  own  great 
country  would  be  unknown  on  the  map  of  the  world.  No 
statue  of  liberty  enlightening  the  world  would  have  been 
dreamed  of.  There  would  be  no  liberty.  England  and 
America  would  be  no  other  than  heathen  nations.     Christi- 

274 


Ten  Years  in  Texas 

anity  is  the  heart  and  life  of  modern  civilization,  and  preach- 
ers are  the  heaven  ordained  light-bearers  of  Christianity. 

Preachers,  more  than  all  others,  have  built  the  Ameri- 
can commonwealth  with  the  truth  they  are  commissioned  to 
preach.  The  Bible  is  humanity's  book.  Its  Divine  Author 
is  humanity's  best  friend.  The  Gospel  is  a  message  of  free- 
dom to  the  race ;  freedom  from  destructive  vices  first,  and 
freedom  from  outward  oppression  next.  It  is  no  accident 
that  where  there  is  the  free  preaching  of  the  Gospel  the 
people  enjoy  liberty.  A  great  political  philosopher  said : 
"All  people  are  as  free  as  they  deserve  to  be."  The  Gospel 
builds  character  and  secures  freedom  by  making  people 
ready  for  it.  Preachers,  with  the  scantiest  living,  plain, 
unpretentious  men,  have  traversed  mountains,  valleys  and 
plains,  laying  the  foundations  of  civilization,  and  have  build- 
cd  the  present  social  state,  themselves  little  knowing  the 
value  of  their  service  to  the  world.  They  thought  most  of 
heaven,  but  enriched  both  worlds.  Preachers  have  enriched 
the  commerce  of  the  world.  They  have  gone  to  all  lands 
and  taught  people  how  to  live.  Barbarians  are  neither  good 
producers  nor  good  buyers.  The  higher  Christian  life  is 
the  longer  life.  Its  power  to  produce  is  enlarged.  Its 
needs  are  multiplied.  Christianity  is  the  commercial  force 
in  the  world,  because  Christianity  leads  the  race  toward  all 
possibilities.  Many  a  preacher,  moreover,  has  enriched  a 
neighborhood  by  a  hundred  fold  more  than  he  was  paid  for 
his  services.  He  has  broken  up  saloons,  led  men  to  sobriety, 
and  taught  them  to  use  their  money  in  right  ways.  Thus 
whole  communities  have  risen  from  poverty  and  squalor  to 
affluence  and  refinement,  and  the  preacher  did  it  with  his 
heavenly  message,  told  may  be  in  poor  English. 

Preachers  have,  by  their  teaching,  contributed  more  than 
physicians  to  the  health  of  humanity.  Better  than  healing 
is  prevention.  Christianity  tends  powerfully  to  the  lon- 
gevity of  the  race,  because  it  works  in  the  individual  the  con- 

275 


by  Dr.  J.  B.  Gambrell,  D.  D. 

ditions  of  health.  Whatever  properly  regulates  the  life 
makes  for  health. 

Preachers  have  stood  for  every  great  moral  and  social 
reform.  They  have  heroically  fought  back  the  destructive 
tides  of  evil  which  submerge  human  hopes  in  despair. 
They,  as  a  class,  stand  for  sobriety  against  the  saloon,  for 
honesty  against  gambling,  for  home  against  the  brothel,  foi 
marriage  against  concubinage;  they  stand  for  law  against 
licentiousness.  The  church  and  the  preacher  are  the  bul- 
warks of  society  against  all  combinations  of  evil. 

Preachers  have  been  the  founders  and  unfailing  support- 
ers of  all  forms  of  benevolence.  They  have  followed  the 
drunkard,  the  libertine,  the  gambler  to  his  last  hour  with 
calls  to  a  better  life,  and  when  he  sank  into  the  grave,  the 
victim  of  his  own  vices,  they  said  the  best  words  they  could 
at  the  grave,  and  then  took  his  orphans  to  some  friendly 
asylum  and  cared  for  them  till  they  could  care  for  them- 
selves. All  this  preachers  have  done,  without  money  and 
without  price,  purely  for  the  love  they  feel  and  preach. 

As  a  great  class  preachers  have  done  all  these  things  and 
more,  all  the  time  knowing  they  could  never  hope  for  more 
than  a  common  living.  They  have  enriched  the  world,  con- 
tent themselves  to  remain  poor.  There  is  not  another  class 
among  men  who  have  done  half  so  much  for  the  world  and 
received  so  little  of  this  world's  goods  in  return.  Their 
reward  is  on  high.  They  do  not  expect  it  here ;  they  do  not 
seek  it.     But  to  call  them  parasites  is  a  graceless  falsehood. 


276 


Ten  Years  in  Texas 
CONCERNING  RELIGIOUS  NOTIONS. 


I 


F  THE  religious  notions  of  people  could  be  given 
tangible  form,  they  would  make  a  rare  collec- 
tion of  bric-a-brac.  There  would  be  all  sorts 
of  odds  and  ends,  closely  resembling  the  con- 
tents of  a  boy's  pocket  after  he  has  had  free  range 
for  several  days.  Yet  many  people  cling  to  their  peculiar 
notions  with  even  more  tenacity  than  the  small  boy  holds  on 
to  his  store  of  bent  and  broken  nails,  old  screws,  bits  of 
crockery  and  glass,  holes,  with  just  enough  of  something  to 
go  around  the  holes ;  strings,  tin  things,  dog  teeth,  and  what 
not. 

Religious  notions  stand  for  many  in  the  place  of  religion 
itself.  They  have  no  religion  and  do  not  want  any,  but 
they  are  devoted  to  their  notions.  They  seem  to  have  a  no- 
tion that  notions  about  religion  are  all  any  one  needs.  They 
stock  up  on  notions  and  let  the  devil  take  their  souls.  These 
little  conceits  become  fads.  People  will  discuss  their  relig- 
ious fads  till  all  the  sands  of  life  run  out  and  they  go  unre- 
generate  into  eternity.  All  fads,  whether  religious  or  not, 
are  small  vanities.  There  are  fads  in  ladies'  bonnets,  in 
neck-ties,  in  watch-charms,  in  shoes,  in  books,  in  pronun- 
ciation. All  of  them  are  as  the  mistletoe  to  the  solid  wood. 
They  come  and  go  with  times  and  seasons.  There  is  in 
dress  and  in  literature  a  kind  of  fashion  of  fads.  But  be- 
longing to  the  same  light  order  of  things  is  the  eccentric  fad. 
You  can  see  this  in  the  way  some  do  themselves  up  for  com- 
pany. I  have  in  mind  now  a  preacher  with  natural  oddities 
of  facial  formation.  He  cuts  his  beard  in  a  way  to  bring 
out  these  peculiarities  to  the  greatest  possible  degree.  The 
effect  is  ludicrous.  Another  preacher  accents  his  general 
build  by  wearing  a  coat  nearly  to  his  heels.  Another,  with 
bald  head,  wears  an  enormous  mustache  coming  out  and 
over  his  mouth  like  a  buggy  top.     These  are  eccentric  fads. 

277 


by  Dr.  J.  B.  Gambrell,  D.  D. 

Even  great  men  may  indulge  eccentric  fads.  A  great 
speaker  wore  a  large  ring  on  the  little  finger  of  his  left  hand, 
and  gesturing,  so  held  his  finger  and  hand  that  everybody 
was  bound  to  notice  the  ring.  This  was  unconscious,  no 
doubt,  but  the  ring  was  his  fad. 

Fads  of  fashion,  fads  of  eccentricity  may  be  very  inno- 
cent. They  may  even  be  of  some  service  by  making  people 
laugh,  but  religious  fads  hardly  ever  fail  to  hurt.  They  are 
especially  damaging  to  weak  minds  and  to  the  strong  self- 
willed.  They  are  the  notions  upon  which  so  many  plant 
themselves.  Little?  Yes,  but  many  a  minnow  has  been 
caught  on  a  pin-hook,  and  even  large  fish  are  now  and  then 
caught  in  the  same  way.  The  dextrous  handling  of  a  line 
with  a  pin-hook  on  it  has  landed  many  a  trout  on  dry  land. 
It  will  make  sure  work  of  nearly  any  fish  if  he  will  hold  on 
to  it.    Fads  are  the  devil's  hooks  for  foolish  souls. 

The  man  with  peculiar  notions  is  common.  He  abounds 
most  where  deep  religious  convictions  and  feelings  least 
abound.  These  religious  fads  grow  thickest  in  the  dry  bark, 
furthest  from  the  life-blood  of  genuine  piety.  Two  causes 
will  account  for  nearly  all  of  them.  Ignorance  of  spiritual 
things  is  the  mother  of  religious  notions,  but  conceit  has  a 
large  share  in  the  business.  These  two  easily  combine  into 
obstinacy,  and  then  we  have  a  bad  case.  Often  a  sinner 
chases  a  little  notion  right  into  the  jaws  of  death.  Many  are 
hopelessly  conceited.  It  is  striking,  picturesque  and  remark- 
able to  be  odd.  The  silly  fool  thinks  his  notion  marks  him 
a  man  of  broad  mind,  and  he  has  not  enough  mind  to  know 
that  he  has  no  mind  to  mention  on  the  subject  of  religion. 
Young  people  at  the  big-head  age  are  especially  afflicted 
with  notions  about  religion.  Questions  which  men  like 
Lamar,  Gladstone,  Webster,  Wayland  and  other  like  think- 
ers pondered  long  and  solemnly  and  settled  all  one  way,  the 
man  of  notions  settles  before  he  gets  his  shoes  on  in  the 

278 


Ten  Years  in  Texas 

morning,  and  comes  out  with  a  lot  of  notions  flying  as  loose 
as  his  uncombed  hair. 

Where  trivial  minds  have  notions,  God  has  thoughts. 
God's  thought  concerning  religion,  as  it  touches  our  souls 
and  lives  for  this  world  and  the  world  to  come,  are  recorded 
in  that  marvel  of  all  literature,  the  Bible.  God  has  thoughts 
of  us;  of  our  state,  of  our  needs;  thoughts  of  our  frailties, 
cur  dangers — all  about  us.  These  thoughts  are  to  a  hair 
line.  They  are  as  deep  as  our  nature,  and  as  far-reaching 
as  the  soul's  eternal  destiny.  They  compass  us  on  all  sides. 
They  are  strong,  terrible  and  tender.  They  reach  to  the 
highest  heaven  and  to  the  lowest  hell.  God  made  us.  He 
knows  all  about  our  complex  and  mysterious  being.  In 
His  Word  He  talks  to  us  about  Himself,  about  ourselves, 
about  the  worlds,  about  sin,  about  salvation.  The  Bible  is 
a  book  of  God's  great  thoughts,  compared  with  which  hu- 
man notions  are  not  so  much  as  the  motes  that  fly  in  the 
air.  To  accept  God's  thoughts  is  to  think  like  Him.  They 
will  make  us  wise,  humble,  careful,  happy  and  great.  They 
will  make  the  noblest  character,  the  most  useful  men  and 
women. 

The  man  with  a  peculiar  notion  is  apt  to  be  neither  great 
nor  useful.  Wre  have  seen  him  in  many  places.  While  1 
was  holding  a  meeting  in  Springfield,  111.,  two  men  with  no- 
tions showed  up.  One  had  a  notion  that  he  ought  to  go  out 
as  an  unbaptized  preacher,  just  to  demonstrate  that  baptism 
does  not  save.  His  notion  was  that  the  church  ought  to 
receive  him  and  ordain  him  for  that  purpose.  He  was  ready 
to  argue  it  by  the  hour,  and  insisted  that  I  should  hear  him. 
He  had  some  peculiar  notions,  which  he  was  sure  would  in- 
terest me.  "Not  a  bit,"  was  the  reply.  "Your  notions  are 
not  worth  your  shoe-strings.  Your  shoe-strings  do  keep 
your  shoes  on,  but  your  notions  separate  you  from  God, 
from  His  church  and  from  His  service.  They  are  utterly 
worthless,  and  indicate  a  vanity  too  light  to  discuss.     If  you 

279 


by  Dr.  J.  B.  GambreUv,  D.  D. 

were  right  with  God,  you  would  throw  your  peculiar  notions 
to  the  winds  and  accept  God's  law."  We  parted.  It  is  usu- 
ally a  great  mistake  to  dignify  people's  religious  notions  or 
fads  by  serious  discussion.  In  treating  a  field  overgrown 
with  weeds,  it  is  not  worth  while  to  take  time  to  pull  up  a 
weed  at  a  time.  Give  it  a  thorough,  deep  plowing,  and  you 
kill  all  the  weeds,  while  you  are  preparing  the  soil  for  a 
crop. 

This  big-headed  notionful  age  needs  more  than  trimming 
in — it  needs  deep  subsoiling  with  the  plowshare  of  God's 
eternal  truth.  Whoever  saw  a  broken  and  a  contrite  heart 
pestered  with  notions  ?  There  was  a  very  light  crop  of  no- 
tions in  Israel  when  the  law  was  given  on  Sinai,  and  the 
people  did  exceedingly  fear  and  tremble.  One  of  God's 
great  thoughts  of  sin  and  eternity  will  make  an  end  to  all 
dallying  with  notions.  Do  not  dignify  religious  fads  by 
seriously  arguing  with  the  man  with  a  notion. 

A  student  came  up  to  a  crowd  of  students,  and  striking 
an  attitude,  said :  "Boys,  I  am  an  agnostic."  "No,  you  are 
not,"  said  a  sensible  boy,  "Herbert,  you  are  just  a  plain  fool, 
and  don't  know  it.  That's  is  all  that  ails  you."  Ignora- 
mous  is  the  Latin  for  fool,  and  agnostic  is  the  Greek  for  it. 
The  boy  was  right.  The  remedy  was  quickly  applied,  and 
the  cure  was  complete. 

On  a  train  a  disciple  of  Ingersoll  was  detailing  his  no- 
tions, and  a  man  near  by  said : 

"You  don't  believe  that,"  whereupon  the  fool  avowed 
that  he  did.     Then  the  other  said : 

"Well,  if  I  did,  I  would  keep  it  to  myself,  for  it  don't 
sound  smart." 

This  ended  it  amid  a  roar  of  laughter  from  the  passen- 
gers. All  these  answers  were  good  and  are  given  as  a 
short  method  with  notions. 

Dr.  Willingham,  in  a  fine  address  on  missions,  in  the 
First  Church,  Dallas,  gave  some  telling  blows  on  some  peo- 

280 


Tex  Years  in  Texas 

pie's  notions  about  missions.  There  are  just  two  views. 
One  is  God's  and  one  is  the  devil's.  God's  law  is,  "go  preach 
to  every  creature."  The  devil's  notion  is  "don't  do  it."  The 
man  who  is  not  out  and  out  for  preaching  the  gospel  to  every 
creature  is  with  the  devil  on  that  subject,  and  that  is  the 
short  of  it.  Reader,  where  are  you  ?  With  God  or  the  devil  ? 
Beware  of  religious  notions.  They  are  worth  nothing, 
and  may  do  you  endless  harm.  Have  convictions  rooted  in 
God's  Word.  In  the  wind-up  only  truth  will  abide.  If  you 
want  fads  in  anything  let  it  be  in  something  as  light  as  the 
fad.  In  religion  seek  the  verities.  Rest  only  in  the  Word 
which  shall  endure  forever.  Let  no  vanity  beguile  your 
soul  as  to  eternal  things.  An  hour  with  the  Bible  in  honest 
search  for  God's  way,  is  worth  cycles  of  time  running  after 
human  notions.  It  is  said,  if  you  give  a  monkey  a  rock  to 
hold  and  he  falls  into  the  water,  he  will  go  to  the  bottom 
holding  to  the  rock,  and  will  drown  without  ever  thinking  to 
turn  it  loose.  I  do  not  know  whether  this  is  true  of  mon- 
keys or  not,  but  I  do  know  that  many  men  will  go  to  ruin 
before  they  will  turn  loose  a  little  notion  not  worth  a  tooth- 
pick. 


THE  CASE  OF  THE  MISSIONARIES. 


TTHE  present  disturbances  in  the  far  East  have  revived 
]  the  infidel  and  barbarous  objections  to  missions, 
SUB  which  have  been  forthcoming  on  all  like  occasions 
since  the  inauguration  of -modern  missionary  enter- 
prises. Certain  writers,  or  more  correctly  speaking,  writers 
of  uncertain  grade,  are  lamenting  that  civilization  must  now 
take  up  the  missionaries'  burden.  These  "barbarians  in 
broad-cloth"  have  many  ways  of  expressing  their  inward 
feelings  concerning  missionaries,  but  whatever  the  form  of 
expression,  the  spirit  is  the  same,  and  that  spirit  is  alien  to 

281 


by  Dr.  J.  B.  Gambrell,  D.  D. 

Christianity  and  to  modern  civilization.  These  writers  have 
become  the  apostles  of  liberty,  but  the  liberty  they  extol  is  the 
liberty  of  heathenism,  darkness  and  barbarism.  It  was  such 
liberty  as  our  forefathers  enjoyed  when  they  lived  in  huts 
and  lodges  and  went  half  clothed. 

The  case  of  the  missionaries  rests  on  the  fundamental 
principles  of  civilization.  It  is  a  law  of  nature,  as  well  as  of 
Christianity,  that  no  people  can  keep  what  they  do  not 
give  away.  Receiving  and  giving  are  the  two  conditions 
of  health  and  growth,  and  no  people  can  violate  either  con- 
dition and  flourish.  The  great  principle  of  the  Scriptures  is 
"As  you  have  received  so  minister."  The  very  existence  of 
Christianity  depends  on  the  fulfillment  of  these  conditions. 
The  people  who  have  been  missionary  abroad  have  grown 
at  home.  It  comes  to  it,  therefore,  that,  if  America  is  to  be 
Christian,  America  must  be  missionary.  Nothing  is  more 
certainly  taught  in  the  word  of  God,  and  nothing  more  com- 
pletely harmonizes  with  the  law  of  nature,  than  that  bless- 
ings unused  are  taken  away.  The  teaching  of  the  parable 
of  the  talents  carries  this  lesson.  The  man  with  one  talent, 
who  wrapped  it  in  a  napkin,  was  a  hard-shell.  He  violated 
the  great  law  of  increase,  and,  therefore,  the  Master  took 
the  talent  from  him  and  gave  it  to  the  man  who  had  used 
his  talents. 

In  considering  the  case  of  the  missionaries,  therefore,  we 
are  to  consider  whether  America  is  to  be  Christian  or  heath- 
en. If  we  withhold  the  light  from  the  nations  of  the  earth, 
that  light  will  be  taken  from  us,  and  the  gentlemen  who  are 
now  distressed  at  the  burden  of  the  missionaries  or  their 
descendants,  will  have  the  delight  of  living  as  free  as  the 
Filipinos  or  the  Chinese.  This  is  the  first  count  in  the  con- 
sideration of  the  case.  The  next  is  that  the  people  who 
are  now  concerned  and  wish  to  withdraw  all  missionaries 
on  account  of  the  troubles  in  the  East,  are  not  Christian  at 
all.    They  walk  by  the  light  of  the  Christian,  enjoy  the  order, 

282 


Ten  Years  in  Texas 

the  peace,  the  prosperity,  the  general  enlightenment  of  the 
Christian,  but  are  themselves  anti-Christian.  No  man  who 
is  willing  to  leave  the  nations  of  the  earth  in  heathenish 
darkness,  in  the  face  of  the  commands  of  Jesus  Christ,  has 
any  just  claim  to  Christianity.  The  all-pervasive  and  reign- 
ing spirit  of  Christianity  is  the  spirit  of  altruism. 

Because  this  country  is  largely  dominated  by  Christian 
feeling  and  thought,  we  have  our  matchless  schools,  our 
newspapers,  our  great  railroad  systems,  our  large  commer- 
cial life — in  short,  our  social  order.  The  fountain  of  this 
stream  itself  has  been  much  corrupted  in  its  onward  flow. 
It  is  impossible  that  a  country  like  this  should  live  to  itself. 
To  do  so  would  be  to  reverse  all  the  processes  of  thought 
and  spirit,  which  have  brought  us  to  the  very  zenith  of 
human  accomplishment.  Because  we  could  not  live  to  our- 
selves, the  war  with  Spain  was  begun.  Because  of  the  high 
spirit  of  our  people,  twenty  millions  of  dollars  were  given  for 
the  Philippine  Islands,  when  we  might  have  taken  them  for 
nothing.  Because  of  the  humane  feeling  cultivated  in  us 
by  Christianity,  our  ships  bore  the  Spanish  soldiers  back 
to  their  homes  from  Cuba.  Because  of  this  very  thing  we 
have  the  spirit  of  all  civilization,  and  we  cannot  recklessly 
lay  down  our  obligations  in  the  East.  The  question  goes 
deeper  than  party  politics  and  formal  declarations.  The 
whole  matter  rests  in  the  deep  consciousness  of  a  great 
people,  along  whose  pathway  the  light  of  truth  is  shining. 

When  William  Carey  began  his  missionary  enterprise  in 
India,  he  had  a  noisy  set  in  England  to  deal  with.  He  was 
the  butt  of  ridicule  in  the  British  Parliament.  The  East  In- 
dia Company  refused  him  a  foothold  within  its  territory, 
and  argued  that  it  would  not  do  to  interfere  with  the  long 
established  religious  feelings  of  the  natives.  But  Carey 
lived  to  see  a  complete  change  of  feeling.  He  became  by  all 
odds  the  most  important  man  in  India  to  the  British  Gov- 
ernment, and  later  in  life,  he  was,  perhaps,  the  most  honored 

283 


by  Dr.  J.  B.  Gambrell,  D.  D. 

man  in  the  British  Empire.  He  prepared  the  literature 
which  opened  the  way  for  commerce  and  for  political  im- 
provement. The  missionary  movement  in  India  has  long 
since  overthrown  the  most  inhuman  of  the  heathen  prac- 
tices of  that  country.  There  is  growing  up  a  new  civiliza- 
tion from  the  seed  planted  by  Carey.  That  civilization  calls 
for  clothes,  farming  implements,  and  houses,  and  it  has 
enriched  the  commerce  of  the  world  by  more  money  than 
there  is  gold  in  the  world  today. 

Missionaries  have  been  the  pioneers  of  civilization  in 
every  part  of  the  world.  The  plain  men  who  have  gone 
with  the  stream  of  immigration  west  in  this  country  for  two 
centuries,  have  done  more  to  build  the  American  States 
than  any  other  class  of  men  in  the  world.  They  have  every- 
where laid  the  foundations  of  social  order.  They  have  ev- 
erywhere taught  the  sacredness  of  human  life.  They  have 
everywhere  insisted  on  the  sanctity  of  the  home.  They  have 
everywhere  been  the  enemies  of  drunkenness,  gambling, 
rioting  and  every  species  of  disorder.  They  have  made  the 
work  of  the  statesman  possible.  Without  the  work  of  the 
missionaries  of  America,  there  would  be  no  liberty,  as  we 
now  know  it. 

This  government  is  not  called  on  to  teach  religion.  In- 
deed, by  the  very  nature  of  things  it  is  forbidden  to  teach 
religion,  but  the  free  exercise  of  religion  is  a  fundamental 
principle  of  our  government.  This  government  is  called  on 
to  protect  its  citizens  in  every  part  of  the  world,  according 
to  the  terms  of  the  treaties  with  the  several  nations  of  the 
earth.  A  government  that  will  not  do  this,  deserves  no  sup- 
port at  home  nor  respect  abroad.  The  missionary  has  the 
same  right  to  be  in  China  about  his  business  as  has  the  mer- 
chant. The  troubles  in  that  country  have  not  come  through 
missionaries.  They  have  come  by  the  enormous  outside  pres- 
sure and  by  the  innate  opposition  of  the  Chinese  mind  to  all 
human  progress. 

284 


Ten  Years  in  Texas 

I  think  it  may  be  taken  for  certain,  that  China  cannot, 
in  the  nature  of  things,  be  a  hermit  nation.  The  time  is  out 
for  that.  The  man  who  believes  that  can  be  is  too  far  back 
to  be  talked  to.  The  reconstruction  of  China  is  as  inevitable 
in  the  great  sweep  of  Providence  as  is  the  movement  of  the 
heavenly  bodies.  If  Christianity  is  good  for  America,  for 
England  and  other  nations,  it  is  good  for  China.  At  any 
rate  the  world  has  reached  a  stage  through  the  enlighten- 
ment of  Christianity  itself,  when  the  right  to  think  is  regard- 
ed as  inherent.  The  Chinese  can  not  be  an  exception  to  the 
course  of  events  throughout  the  world.  This  being  true  it 
must  be  admitted  that  the  case  of  the  missionary  in  China  is 
the  case  of  the  missionary  everywhere  else.  He  is  a  good 
man  in  America  and  he  is  a  good  man  in  India.  He  is  a 
good  man  in  the  Philippines,  and  he  is  a  good  man  in  China. 
He  has  no  sword  to  enforce  his  teaching.  His  success  de- 
pends upon  enlightenment.  He  has  a  patent  from  heaven 
to  shed  light.  He  has  blessed  every  spot  he  has  ever  touch- 
ed on  this  earth.  He  will  bless,  regenerate  and  elevate 
China.  In  the  last  analysis  there  is  no  choice  between  the 
missionaries  and  heathenism.  It  is  to  be  regretted  that  we 
have  American  journalists  who  prefer  heathenism. 


I 


"POOR,  YET  MAKING  MANY  RICH." 

F  THE  reader  will  turn  to  Second  Corinthians,  6th 
chapter,  4th  to  10th  verses,  he  will  see  a  picture  of 
the  life  of  many  a  preacher.    Only  it  does  not  fall 
to  the  lot  of  any  of  us  in  these  latter  days  to  be  im- 
prisoned.    But  it  would  be  easier  than  some  other  things. 
Last  year,  in  an  humble  home  in  the  country  in  Missis- 
sippi, died  a  man  who  literally  lived  a  life  of  self-denial,  and 
yet  who  enriched  the  whole  country.     He  was  Elder  Isaac 

285 


by  Dr.  J.  B.  Gambrexl,  D.  D. 

Smith,  my  friend  and  brother,  and  co-laborer  of  other  years. 
He  was  my  pastor,  and  I  was  his  pastor.  I  taught  his 
children.  He  was  a  strong  supporter  of  the  school,  which 
had  a  good  deal  to  do  with  changing  things  round  about. 

Bro.  Smith  was  a  man  of  moderate  ability  and  moderate 
education.  He  never  preached  a  great  sermon  in  his  life. 
His  gifts  lay  more  in  the  way  of  exhortation  and  in  song. 
He  was  mighty  in  prayer  and  gracious  in  living.  I  suppose 
during  his  whole  lifetime  in  the  ministry  he  never  received 
$500  a  year  for  preaching.  He  owned  a  little  farm,  and  what 
with  doing  work  on  that  and  preaching  to  the  churches,  by 
close  management,  especially  by  the  help  of  a  frugal  wife, 
he  raised  his  children  in  credit,  and  managed  to  give  largely 
his  time  to  enriching  others. 

The  section  of  country  where  he  ministered  is  a  broken 
country.  In  the  early  settlement  of  it  wickedness  abounded. 
Nearly  all  the  people  were  poor,  and  many  of  them  kept 
themselves  and  families  distressingly  poor  by  drinking. 
There  was  in  this  country,  arid  six  miles  from  my  father's 
home,  a  little  town  called  Ellistown.  Here  we  received  our 
mail,  and  had  blacksmithing  done,  and  here  our  family  physi- 
cian lived.  It  was  the  center  of  a  community  of  several 
thousand  people.  Just  east  of  the  little  town  is  an  elevation 
in  the  road,  and  from  that  one  can  look  down  the  flat,  wide 
street,  through  the  place;  for,  after  all,  Ellistown  was  not 
much  more  than  a  broad  place  in  the  road.  My  first  recol- 
lection of  it  is  of  a  little  group  of  houses  with  three  saloons, 
two  stores,  a  doctor's  shop,  a  blacksmith  shop,  a  cabinet- 
maker's shop.  The  fences  on  either  side  are  so  connected 
with  the  houses  that  one  could  not  pass  without  going 
through  between  the  stores  and  whiskey  saloons. 

It  almost  passes  in  belief  in  these  days  the  things  that 
occurred  in  Ellistown,  and  I  have  no  doubt,  in  hundreds  of 
other  places  in  early  times.  There  were  regular  feuds — the 
lower  neighborhood  against  the  upper  neighborhood.    Then 

286 


Ten  Years  in  Texas 

there  were  family  feuds,  and  these  feuds  were  kept  up  from 
year  to  year,  very  much  as  they  are  in  the  mountains  of 
Kentucky  now.  The  battles  were  fought  out  at  Ellistown. 
When  it  was  a  neighborhood  feud,  the  members  of  the  dif- 
ferent family  feuds  would  merge  and  fight  it  out  on  the 
neighborhood  line.  When  it  was  a  family  feud  they  would 
fight  it  out  among  themselves.  No  pistols  nor  knives  were 
used  at  that  time.  It  was  regarded  as  the  extreme  of  dis- 
grace for  a  person  to  use  a  "weepin." 

On  occasions  the  people  gathered.  You  could  see  thern 
darting  in  on  their  little  horses,  or  climbing  over  the  fences, 
if  they  came  afoot,  and  coming  cautiously  out  in  the  open, 
looking  in  every  direction  to  see  who  was  there.  It  rarely 
or  never  occurred  that  there  was  righting  without  first 
steaming  up  for  it.  When  no  movement  was  made  and 
time  dragged  heavily  on,  some  man  would  bet  a  treat  for 
everybody  that  some  other  man  could  throw  somebody  down, 
or  could  outrun  him,  or  outjump  him ;  or  the  bat  was  on 
the  toss  of  a  coin,  heads  or  tails.  Anything  to  bet  on.  Whis- 
key was  about  thirty  cents  a  gallon.  Of  course,  in  every 
case,  somebody  lost  the  bet,  and  everybody  got  the  drink. 
I  have  seen  them  line  up  a  hundred  strong,  like  a  military 
company,  upper  neighborhood  and  lower  neighborhood  men 
side  by  side;  and  a  man  would  take  a  bucket  of  whiskey 
with  a  gourd,  go  down  the  line,  and  let  every  man  drink  as 
much  as  he  wanted.  This  would  be  repeated  a  time  or  two, 
and  then  the  quarreling  and  fighting  would  begin.  More 
than  once,  as  a  small  boy,  I  have  stopped  on  the  little  eleva- 
tion just  east  of  the  town,  and  seen  a  group  of  men  fighting 
all  over  the  street.  And  as  the  postoffice  was  at  the  other 
end  of  it,  I  sat  there  on  my  horse  in  fear  until  there  should 
be  a  slack  in  the  fighting. 

Of  course  all  sorts  of  ugly  things  were  done  in  the 
fights.  Men's  noses,  ears  and  fingers  were  bitten  off  and 
eyes  knocked  out.     If  the  fighting  was  unusually  lively  all 

287 


by  Dr.  J.  B.  Gambreix,  D.  D. 

hands  would  stop  at  night  and  co-operate  in  building  a  ring 
of  fires  so  as  to  have  light,  and  then  go  in  and  fight  it  out. 

One  of  the  last  times  I  was  in  Ellistown,  before  going 
away  to  school,  and  afterwards  to  the  war,  I  saw  what  has 
never  faded  from  my  mind.  It  made  a  profound  impres- 
sion on  me  at  the  time,  but  the  pathos  of  it  has  grown  with 
the  years.  A  very  large,  strong  man,  not  over  thirty-five, 
was  drunk,  yelling  like  an  Indian  and  going  up  and  down 
the  road,  bantering  everybody  for  a  fight.  It  was  in  Jan- 
uary. The  ground  was  frozen,  and  following  after  him  was 
a  girl  about  twelve  years  old,  thinly  clad  and  walking  bare- 
foot on  the  frozen  ground.  I  remember  well  her  pathetic 
plea  to  her  father  to  come  home.  Her  mother  had  sent  for 
him,  and  there  was  no  wood.  When  he  went  home  I  do 
not  know. 

A  good  many  years  passed,  the  war  was  over,  and,  a 
grown  man  and  a  preacher,  I  went  back  to  Ellistown  to 
help  in  a  meeting.  A  mighty  miracle  had  been  wrought. 
There  was  a  meeting  house  right  down  in  the  little  village. 
As  I  sat  with  the  pastor  in  the  pulpit,  I  saw  the  man  who 
had  staggered  up  and  down  the  street  with  his  little  girl  fol- 
lowing him,  drive  up  with  a  two-horse  wagon.  His  family, 
quite  a  large  one,  got  out,  all  well  dressed  and  happy,  and 
he  a  noble  looking  specimen  of  manhood.  He  came  into 
the  church  and  sat  down  on  the  front  seat.  As  the  crowd 
gathered,  one  of  the  former  saloon-keepers,  with  a  bit  of 
his  ear  gone  and  his  face  scarred  all  over  with  innumerable 
fights,  came  to  the  front  and  sat  down.  All  around  were 
sitting  the  men  that  I  recognized  as  belonging  to  the  upper 
and  lower  neighborhoods  and  to  different  families.  They 
were  members  of  the  church,  clothed  and  sitting  at  the  feet 
of  Jesus  in  their  right  minds. 

I  noticed,  also,  as  I  went  through  the  country  then  and 
afterwards,  a  great  transformation.  The  homes  which  were 
the  abodes  of  squalor  and  the  habitations  of  cruelty  had 

288 


Ten  Years  in  Texas 

taken  on  a  new  look.  They  had  been  improved  in  innum- 
erable ways.  Farms  were  enlarged,  fences  were  better.  The 
stock  that  the  people  used,  instead  of  the  little,  scrubby 
ponies,  ill  fed  and  ill  kept,  were  sleek,  well  kept  and  ser- 
viceable. The  whole  country  had  changed.  In  due  time  the 
saloons  had  disappeared.  Prohibition  prevailed,  and  with 
the  course  of  years,  schools  were  everywhere.  The  people 
became  enthusiastic  for  education,  temperance  and  every- 
thing that  is  good,  and  all  things  had  become  new. 

Now,  how  did  this  happen?  Elder  Isaac  Smith  was 
sent  a  missionary  to  Ellistown.  At  his  first  appearing  these 
rude  men  gave  him  to  understand  that  he  was  not  wanted. 
When  he  attempted  to  preach  they  threw  rocks  at  the  house, 
and,  as  he  good-naturedly  said,  "You  know  when  I  could 
not  preach  I  could  sing."  He  would  stop  in  the  middle  of 
his  sermon,  and,  with  his  rich,  mellow  voice,  sing  a  song, 
and  then,  when  the  stoning  ceased,  he  would  take  up  his 
subject  and  go  on.  The  ever-recurring  miracle  of  grace  took 
place.  Men  who  would  bow  to  nothing  human,  under  the 
power  of  the  story  of  the  cross  bowed  to  Christ.  They 
were  made  new  creatures.  The  love  of  God  was  shed 
abroad  in  their  hearts,  and  that  love  diffused  itself  in  richness 
throughout  their  homes,  and  everything  was  benefited.  Re- 
ligion had  come  to  the  front.  Wickedness,  of  course,  went  to 
the  rear.  The  regenerated  husband  at  once  began  a  new  life. 
He  looked  after  the  interests  of  his  family,  enlarged  his 
farm,  and  took  care  of  his  stock.  True  religion  will  benefit 
everything.  It  will  make  better  mules,  better  dogs,  better 
cats,  better  fences,  better  houses,  better  everything. 

To  a  large  extent  the  squalor  and  misery  disappeared 
from  that  country,  and  the  saloons  have  gone  long  ago.  El- 
der Isaac  Smith  did  not  continue  at  Ellistown  many  years. 
Others  succeeded  him.  He  preached  around  in  other  places 
in  that  country,  notably  at  one  church  for  thirty  or  forty 
years,  building  it  up  from     the     foundation.     Of     course 

289 


by  Dr.  J.  B.  Gambreix,  D.  D. 

throughout  all  that  belt  of  country  there  were  men  of  like 
mind  and  spirit,  and  they  worked  together  to  a  common  end. 
But  no  man  stood  better  for  every  interest  of  humanity  than 
Elder  Isaac  Smith.  Whatsoever  things  were  pure,  whatso- 
ever things  were  of  good  report  readily  had  his  endorse- 
ment and  his  help.  Every  church  had  a  friend  in  him.  Ev- 
ery school  had  him  for  a  friend.  Every  movement  in  the 
direction  of  temperance  had  a  friend  in  Isaac  Smith. 

Now,  let  us  stop  and  consider.  Taking  twenty  miles 
square  in  that  country,  and  it  is  perfectly  certain  that  $50,000 
given  away  every  year  for  the  betterment  of  the  homes  and 
the  lives  of  the  people  would  not  have  resulted  in  anything 
like  as  much  comfort  and  happiness  as  that  which  resulted 
from  the  plain  preaching  of  the  gospel  by  that  humble  minis- 
ter. Money  could  have  bought  shoes  for  the  girl  that  walked 
on  the  frozen  ground ;  it  could  have  piled  up  wood  at  home 
for  the  shivering  family;  it  could  have  supplied  clothes  and 
food ;  and  what  money  could  have  done  for  her 
it  could  have  done  for  scores  and  hundreds  of  other 
families.  But  it  would  not  have  brought  happiness 
to  the  home.  There  cannot  be  any  happiness 
where  there  is  brute  wickedness,  and  if  $50,000  had  been 
spent  any  year  on  that  country  in  the  interest  of  the  suffer- 
ing women  and  children  there  would  have  been  the  very 
same  need  of  $50,000  next  year,  only,  perhaps,  a  greater 
need ;  for  the  burden  of  support  would  have  been  taken  off 
of  the  husbands  and  fathers,  and  they  would  have  gone 
deeper  into  dissipation.  Reformation  of  the  country  came 
through  the  preaching  of  Jesus.  Nothing  can  be  done  for 
people  who  will  not  do  right  for  themselves.  It  was  the 
truest  philosophy  to  elevate  the  country  by  lifting  the  men 
in  the  country.  There  are  no  bad  countries  where  there 
are  good  people,  and  there  are  no  good  countries  where 
there  are  bad  people.  A  dissipated  population  could  not  be 
enriched.  A  religious,  industrious,  self-respecting  people 
will  never  be  utterly  poor.     I  say  with  all  confidence  that 

290 


Ten  Years  in  Texas 

the  work  that  Elder  Smith  did  for  the  people  throughout 
that  belt  of  country  is  worth  to  them  in  money  not  less  than 
$50,000  a  year,  and  it  is  worth  to  them  in  happiness  what 
no  tongue  can  tell.  He  made  many  rich,  though,  I  suppose, 
never  in  his  life  was  he  worth  as  much  as  $1,500  in  money. 
And  yet  he  never  complained,  never  sought  riches,  and  al- 
ways counted  it  his  supreme  honor  and  happiness  to  be  a 
blessing  to  others. 

That  is  one  picture — the  picture  of  one  man's  life,  and 
it  is  the  picture  of  the  lives  of  thousands  of  plain  gospel 
preachers,  whose  record  is  on  high.  Not  much  is  known  of 
their  work.  Indeed,  as  a  rule,  they  do  not  know  much  about 
it  themselves.  Perhaps  most  preachers  think  very  little  of 
the  ultimate  results  of  their  work.  They  keep  their  minds 
on  the  thing  that  is  next  to  them,  and  working,  planting 
and  cultivating,  they  do  not  look  to  the  ultimate  harvest  in 
worldly  returns. 

It  is  easy  from  this  concrete  example  to  understand  the 
real  civilization  of  the  world.  Civilization  does  not  con- 
sist in  clothes.  It  does  not  consist  in  money.  It  consists 
in  spirit.  And  people  are  civilized  just  in  proportion  as  they 
approximate  the  perfect  standard  of  life  set  forth  in  the 
gospel.  Jesus  Christ  was  the  only  perfect  civilian  that  the 
world  has  ever  known.  All  the  rest  vacillate  between  civil- 
ization and  barbarity. 

Contemplating  the  work  of  one  faithful  minister  of 
Christ  and  then  turning  for  a  moment  to  think  of  a  paid  at- 
torney in  a  Texas  courthouse,  who,  in  the  presence  of  a  great 
rabble,  could  characterize  preachers  as  incapable  of  telling 
the  truth  and  as  parasites  on  society,  a  feeling  of  immeasur- 
able disgust  takes  possession  of  the  mind. 

Fifty  years  Isaac  Smith  talked,  preached,  sang,  prayed 
and  lived  the  gospel  among  a  plain  people.  His  work  re- 
deemed many  homes  from  blight  and  ruin.  Out  of  those 
homes  have  already  come  bright  and  shining  lights  to  bless 

291 


by  Dr.  J.  B.  Gambrell,  D.  D. 

the  world.  Full  of  years  and  goodness,  last  year  he  lay  down 
in  his  log  house,  and  he  heard  a  voice  from  above  saying, 
"Come  up  higher."  His  brave  spirit  went  away  from  the 
tabernacle  of  clay  to  rest  with  God  forever.  Men  like  Isaac 
Smith  are  the  real  heroes  and  the  real  benefactors  of  the 
human  race. 


THE  SAFETY  OF  THE  BAPTIST  METHODS  OF 
WORK. 


WO  ARTICLES  have  preceded  this,  one  bearing 
particularly  on  the  corrective  force  of  free  govern- 
ment, and  the  other  on  the  working  value  of  the 

government.  In  the  first  it  was  attempted  to  show 
that  while  there  would  be  disturbances  among  all  free  peo- 
ple, the  disturbances  themselves  would  throw  off  the  causes 
of  them  with  an  unerring  certainty,  just  as  water,  by  its 
commotion,  purifies  itself.  In  the  second  article  an  attempt 
was  made  to  show  that  because  the  free  idea  appeals  directly 
to  the  renewed  heart,  without  going  round  about,  and  with- 
out the  interposition  of  human  authority  between  the  divine 
Lord  and  the  redeemed  soul,  it  has  the  greatest  religious 
force.  And  also,  because,  by  its  very  simplicity,  there  is 
less  friction  and  an  easier  method  of  detaching  those  who 
cannot  be  induced  to  work  in  peace. 

There  remains  one  other  phase  of  the  question  to  be 
discussed.  Are  the  present  methods  of  work  among  Bap- 
tists safe  ?  A  little  while  ago,  in  a  Baptist  meeting,  a  brother 
conceded  the  great  force  of  the  present  organization  of  the 
Baptist  working  forces  of  the  state,  but  deprecated  as  dan- 
gerous the  "centralization  of  power"  in  the  hands  of  the 
few.  This  was  said  particularly  with  reference  to  the 
schools  and  the  present  system  of  correlation.    This  writer, 

292 


Ten  Years  in  Texas 

there  and  then,  submitted  the  substance  of  what  is  going 
to  be  presently  submitted  in  this  article.  The  same  brother 
has  recently  stated  that  the  defense  was  so  weak  that  it 
could  not  be  answered.  There  seemed  to  be  some  difficulty 
about  answering  it,  but  we  apprehend  that  the  palpable  truth 
cf  it  was  the  difficulty  in  the  brother's  way. 

Before  presenting  the  thought  I  desire  to  b*  indulged 
to  make  a  few  remarks.  It  has  been  more  than  forty  years 
since  I  began  to  be  an  attentive  reader  of  Baptist  papers. 
During  that  whole  period  there  have  been  only  short  inter- 
vals in  which  no  man  rose  up  to  cry  out  against  ''centraliza- 
tion"  and  the  "danger  to  the  churches."  The  men  who  have 
made  this  outcry  for  these  forty-five  years  past  have  all  been 
involved  in  some  sort  of  a  fight  on  the  denomination,  and 
have  always  lost  in  the  fight,  as  they  always  will  and  al- 
ways should.  One  thing  has  characterized  the  malcontent 
element  for  the  whole  period  in  question.  They  have  con- 
stantly and  tremendously  turned  up  to  advocate  the  inde- 
pendence of  the  churches — a  thing  there  has  not  been  a 
Baptist  during  the  whole  period  to  deny.  The  old  London 
Association  was  formed  more  than  three  hundred  years 
back,  and  from  then  onward  to  this  day  the  independence 
of  the  churches  has  been  as  much  a  recognized  doctrine 
among  Baptists  as  the  doctrine  of  immersion,  and  there  has 
not  been,  during  that  whole  period,  a  man  to  deny  it,  so 
far  as  history  goes.  Taking  the  Baptists  as  they  stand  today, 
and  a  man  could  not,  with  a  search-light,  find  one  who  does 
not  believe  in  the  absolute  independence  of  the  churches. 
This  is  kept  in  the  forefront  in  all  of  our  denominational  or- 
ganizations, and  it  not  now,  and  never  has  been,  a  matter 
of  disagreement.  The  nearest  that  we  come  to  a  disagree- 
ment is,  that  some  think  the  independence  of  one  church 
laps  clear  over  on  another.  The  plain  Baptist  notion  is, 
that  the  independence  and  sovereignty  of  a  church  is  limit- 

293 


by  Dr.  J.  B.  Gambrell,  D.  D. 

ed  to  itself,  and  cannot  be  carried  beyond  its  own  member- 
ship. 

Following  this  is  the  universally  accepted  doctrine  that 
associations  and  conventions  are  advisory  bodies  simply. 
The  old  form  of  letters  to  associations  was :  "We  send  our 
beloved  brother,  So-and-So,  whom  we  deem  worthy  to  sit 
with  you  in  council."  There  is  not  an  instance  on  record  in 
which  an  association  or  convention  ever  attempted  to  regulate 
the  affairs  of  a  church,  though  they  have  always  regulated 
their  own  affairs. 

Now,  with  these  postulates,  let  us  consider  the  safety 
of  our  method  of  conducting  denominational  affairs  by  coun- 
cils, without  authority  over  churches,  the  churches  always 
remaining  free  to  co-operate  or  not  co-operate  in  any  pro- 
posed measures,  while  the  associations  or  conventions  are 
free  to  act  in  their  sphere.  That  is,  beyond  question,  the 
Baptist  idea.  In  1880  there  was  a  trouble,  and  that  trouble 
deeply  affected  the  general  work  of  the  Baptist  General 
Association.  There  was  a  called  session  of  that  body.  Dr. 
Burleson  made  the  opening  address.  Here  is  what  he  said 
in  part:  "Our  constitution  fully  authorizes  us  to  settle  this 
question,  but  only  so  far  as  membership  in  this  body  is  con- 
cerned. Our  decision  can  only  refer  to  membership  with  us, 
and  does  not,  and  cannot  fix  any  man's  standing  in  his 
church."  That  is  precisely  the  view  that  Baptists  have  al- 
ways taken.  There  is  no  difference  of  opinion  among  L>ap« 
tists  who  deserve  to  be  known  by  that  name  as  to:  First, 
that  a  convention  or  association  can  settle  matters  with  ref' 
erence  to  its  own  membership;  and,  second,  that  it  cannot 
settle  matters  of  membership  in  churches. 

Let  us  turn  now  to  look  at  the  general  effect  of  our  sys- 
tem. Suppose  the  Baptist  General  Convention,  under  bad 
leadership,  goes  wrong.  That  is  a  possibility;  but  suppose 
the  whole  matter  is  discussed  openly  before  the  churches 
and   the   masses   of  the   people   interested,   and   these   dis- 

294 


Ten  Years  in  Texas 

cussions  are  continued  long  enough  for  the  masses  of  the 
people  to  get  the  facts  and  form  a  judgment.  Then,  what 
will  happen  ?  It  will  happen  that  a  consensus  of  opinion  will 
be  expressed  through  messengers  in  the  General  Convention. 
Let  it  be  assumed,  for  instance,  that  the  present  attitude  of 
the  Convention,  with  reference  to  the  schools  of  the  state,  is 
vitally  wrong,  or  with  reference  to  the  mission  work,  or  any- 
thing else.  Then  the  enquiry  is  raised,  how  does  it  happen 
that  the  Convention  is  wrong?  It  must  be,  of  course,  be- 
cause a  majority  of  the  messengers  composing  the  Conven- 
tion are  wrong.  If  that  is  true,  then  how  does  it  come  that 
a  majority  of  the  messengers  composing  the  Convention  are 
wrong?  Well,  it's  because  the  churches  sending  them  are 
worng.  If  a  majority  of  the  churches  sending  them  are 
wrong,  then  how  does  it  happen  that  these  churches  are 
wrong?  It  must  be  because  a  majority  of  the  people  in  the 
churches  are  wrong.  Well,  suppose  a  majority  of  the  people 
composing  the  churches  are  wrong.  After  a  thorough  dis- 
cussion, continuing  long  enough  to  elicit  the  truth,  if  a  ma 
jority  are  wrong,  then  the  bottom  has  dropped  out  and  the 
whole  idea  of  a  democratic  form  of  government  is  a  mistake. 
The  present  method  of  doing  things  is  just  as  safe  as 
the  people  themselves  are  safe.  It  is  just  as  good  as  the, 
people  are.  And  the  man  who  mistrusts  such  methods  of 
eliciting  the  judgment  of  his  brethren  really  mistrusts  the 
churches  and  mistrusts  the  people  who  compose  the  churches, 
and  if  he  believes  this  a  dangerous  method,  then  he  must  be- 
lieve that  we  cannot  depend  on  ourselves.  That  is  the  very 
foundation  stone  of  the  argument  of  hierarchs,  for  the  au- 
thority of  one  man  hedged  about  more  or  less.  The  man 
who  believes  it  unsafe  to  appeal  to  the  denomination  at  large, 
by  open  discussion  of  the  truth,  and  then  take  their  judg- 
ment, as  the  manner  is  among  Baptists,  is  a  man  who,  in  his 
heart,  suspects  the  Baptist  position,  and  is,  as  to  the  govern- 
ment of  Baptists,  an  unbeliever. 

295 


by  Dr.  J.  B.  Gambrell,  D.  D. 

Let's  turn  this  question  around  and  look  at  it  another 
way.  Is  it  really  safer  to  believe  that  the  great  majority  of 
the  people,  with  opportunities  for  knowing  the  truth,  per- 
sistently go  wrong;  or  is  it  more  reasonable  to  believe  that 
a  croaking,  fault-finding  faction,  full  of  suspicion  and  evil 
surmising  concerning  the  soundness  of  the  very  foundation 
principles  of  the  Baptist  denomination,  is  wrong  ?  I  have  no 
difficulty  in  thinking  that  these  disappointed  factions  are 
wrong.  That  they  have  been  wrong  during  a  period  of  more 
than  forty  years  is  certain,  as  things  have  worked  out  and 
been  demonstrated.  That  the  method  of  broad,  honest,  thor- 
ough discussion  of  issues,  and  a  wide-open  policy  with  refer- 
ence to  facts,  is  of  the  Lord,  I  as  much  believe  as  I  believe 
that  God  made  the  light.  But  such  discussion  as  this  is  to  be 
differentiated  distinctly  from  the  policies  of  invective,  vitu- 
peration, slander,  personal  attacks  on  men,  false  statements 
about  facts  and  figures,  men  and  measures,  which  have  ob- 
tained from  time  to  time,  from  the  apostolic  age  down  to  the 
present.  Men,  whose  contentions  are  after  this  latter  order, 
do  not  discuss,  they  do  not  criticise.  They  are  of  those  who 
increase  confusion  by  vain  babblings.  Discussion,  with  the 
facts  known,  will  bring  God's  people  to  the  right  position 
with  as  much  certainty  as  a  loadstone  attracts  a  needle,  be- 
cause God's  people  have  an  affinity  for  the  truth. 

In  this  view  of  the  case  all  the  truth  wants  is  an  open 
field,  and  a  fair  hearing.  It  wants  to  be  seen  in  the  cool, 
white  light  of  reason,  and  it  will  win.  Men  who  go  afield 
with  prejudices  and  with  a  malicious  spirit,  can  indeed  con- 
fuse matters  for  a  time,  but  there  is  one  end  for  all  of  tJiem, 
and  that  is  utter  defeat. 

I  come  back  to  say,  before  closing,  that  the  man  who  mis- 
trusts the  great  mass  of  people  composing  the  churches  of 
Jesus  Christ,  and  feels  unwilling  to  leave  the  churches  to 
select  their  messengers,  to  compose  a  council  to  settle  matters 
of  common  concern,  deep  down  in  his  heart  mistrusts  the 

296 


Ten  Years  in  Texas 

whole  Baptist  position,  and  is  a  good  helper  for  every  hier- 
arch  who  comes  round  to  berate  God's  free  government  and 
open  methods  for  His  free  people.  It  is  possible  for  some 
people  to  reach  the  point  of  believing  in  nothing.  This  is 
commonly  the  case  with  violent  minorities. 

If  the  foregoing  views  be  correct,  ill-tempered  disturbers 
of  the  peace  of  Zion  have  no  chance  with  a  sound-minded 
people.  And  all  experience  among  Baptists  testifies  to  the 
truth  of  this  position.  As  often  as  a  great  Christian  democ- 
racy is  aroused  to  express  itself,  it  sweeps  from  the  field 
the  whole  spawn  of  false  issues.  Truth  goes  up,  and  mere 
agitators  go  down. 


THE  FORM  AND  THE  POWER. 


LL  LIFE  takes  on  some  kind  of  form.    To  all  ani- 
mal life  the  Creator  Himself  gave  form.    All  social 


and  spiritual  life  takes  on  forms,  usually  according 
to  the  environments.  Religious  life  has  always  ex- 
pressed itself  in  religious  forms.  It  was  so  in  Old  Testa- 
ment times,  even  from  the  beginning.  At  first  it  seems 
that  the  form  was  very  simple ;  later,  as  the  true  worshippers 
multiplied  and  the  family  grew  into  the  nation,  forms  were 
multiplied  and  became  more  complex.  They  were  not  only 
in  their  time  expressions  of  religious  thought,  but  they  were 
teachers  of  religious  thought  and  feeling,  and  these  two 
things  pertain  to  all  religious  forms. 

There  are  not  two  religions  taught  in  the  Bible,  one  be- 
longing to  the  Old  Testament,  and  the  other  to  the  New. 
Some  one  has  well  said,  "The  Old  Testament  is  the  New 
Testament  concealed ;  the  New  Testament  is  the  Old  Testa- 
ment revealed."  In  essence  they  are  the  same.  There  has 
never  been  two  living  ways,  but  only  one.  Christ  was  as 
much  the  Savior  in  the  Old  Testament  day  as  in  the  new. 

297 


by  Dr.  J.  B.  Gambrell,  D.  D. 

He  was  always  to  the  lost  world  the  lamb  slain  before  the 
foundation  of  the  world.  The  people  of  the  Old  Testament 
time  looked  forward  to  Christ;  we  look  back.  God  saved 
the  Old  Testament  saints  on  a  credit,  on  the  promise  of  the 
Son  to  put  away  their  sins  in  the  fullness  of  time ;  He  saves 
New  Testament  saints  by  making  in  advance  provision  for 
their  redemption.    The  old  and  the  new  meet  in  Christ. 

But  the  forms  of  the  two  administrations  are  different. 
Under  the  old  there  were  many  forms  suited  to  the  times, 
and  to  the  conditions  of  the  human  mind.  The  types  and 
shadows  of  the  sacred  writings,  in  one  way  or  another,  had 
respect  to  Christ.  The  offering  of  them  in  faith  carried 
the  sinner  to  the  great  High  Priest. 

With  the  revelation  of  the  fullness  of  the  gospel  in  the 
New  Testament,  the  complex  system  was  done  away  with, 
and  there  was  left  but  two  forms,  or  rites — baptism  and  the 
Lord's  Supper.  The  trend  from  the  old  to  the  new  was  to- 
ward simplicity.  Today,  the  prescribed  order  of  service  is 
exceedingly  simple.  To  put  the  thought  in  current  phrase, 
there  is  less  of  the  shell,  and  relatively  speaking,  more  of  the 
meat. 

The  history  of  religion  reveals  some  striking  character- 
istics. It  has  been  difficult  for  the  human  family  to  stand 
by  the  simple  order  of  God's  house.  There  has  been  a  con- 
stant divergence  in  two  directions.  It  is  well  to  consider 
these  two  distinct  trends. 

First,  there  has  been  a  constant  tendency  to  multiply 
forms  beyond  what  is  written.  There  is  but  one  day  ordain- 
ed and  established  to  be  kept  holy,  and  that  is  the  Lord's  day. 
All  along,  however,  good  people  have  insisted  on  keeping 
other  days — Good  Friday,  Easter,  and  the  like.  This  they 
can  do  if  they  choose,  not  holding  it  as  a  doctrine,  but  as  a 
practical  help  to  themselves.  Paul  says  they  may  keep  days, 
if  they  keep  them  to  the  Lord,  but  in  another  place  Paul 
marks  the  tendency  of  it  to  those  who  keep  days,  "I  am 

298 


Ten  Years  in  Texas 

afraid  of  you."  The  multiplication  of  days  and  forms  is  a 
dangerous  thing;  it  is  a  movement  in  the  wrong  direction, 
though  not  in  every  case  sinful. 

As  a  matter  of  fact,  as  piety  has  declined,  a  great  many 
people  have  felt  a  sense  of  lack,  and  sought  to  make  up  by 
multiplying  "forms  of  godliness."  Yielding  to  this  tendency, 
we  have  a  great  many  bodies  exceedingly  sensitive  as  to 
forms,  but  lost  to  the  power.  If  a  minister  were  to  preach 
without  his  "sacred  vestment,"  the  people  would  be  shocked. 
That  he  habitually  preaches  without  power  creates  no  im- 
pression whatever.  This  was  the  state  of  the  case  with  the 
Jews.  Punctilious  to  the  last  degree  about  all  rites  of  Juda- 
ism, those  prescribed  by  God  and  those  set  up  by  men,  they 
nevertheless  were  dead  to  all  that  the  forms  rightly  meant. 
It  was  a  nation  intolerant,  even  to  the  smallest  points  of 
outward  forms,  but  lifeless  to  the  simple  principles  of  piety. 
This  is  one  of  the  ways  that  true  religion  dies. 
There  is  an  insect  which  incases  itself  in  a  shell,  closes  up 
and  dies,  making  its  own  coffin.    So  many  a  church  has  done. 

Writing  this  article  for  a  Baptist  paper  to  do  good  to  its 
readers,  I  may  put  a  question  strong.  Have  not  many  of  us 
come  to  think  more  of  baptism  and  the  supper,  and  the  form 
of  the  church,  than  we  do  of  the  life  and  meaning  and  power 
of  these  heaven-ordained  institutions?  We  have  come  to 
think  of  baptism,  our  personal  baptism,  as  something  to  be 
desired,  and  yet  it  must  be  said  in  all  charity,  that  we  do 
not  think  of  it  as  Paul  put  it  in  the  sixth  chapter  of  Romans, 
making  it  a  ground  of  appeal  for  high  and  holy  living. 

A  man  to  be  baptized  must,  indeed,  be  dead  to  sin  and 
alive  to  God  ;  and  having  been  baptized,  he  must  ever  regard 
himself  as  standing  in  a  different  relation  to  God's  people 
and  God's  cause  in  the  world. 

We  do  well  to  stand  by  the  form  of  the  church,  the  form 
of  the  Lord's  Supper,  and  the  form  of  baptism.  They  are 
themselves  all  teachers,  and  the  world  will  never  go  far 

299 


by  Dr.  J.  B.  Gambrell,  D.  D. 

wrong,  spiritually,  if  the  world  be  right  with  respect  to 
these  three  things.  But  to  stand  more  by  the  form  than  by 
the  power  is  to  utterly  prostitute  sacred  things.  It  is  very 
grievous  that  so  many  depart  from  the  form  of  God's  teach- 
ing, but  it  even  more  grievous  that  so  many  depart  from  the 
power.  It  is  the  departure  from  the  power  that  brings  on  the 
grievous  departures  from  everything  else,  and  the  general  de- 
cay in  religion.  Baptists  have  a  distinctive  mission,  to  hold 
to  the  form  of  sacred  things ;  they  have  a  larger  mission,  to 
hold  to  and  live  out  the  profession  of  an  endless  life. 

Let  us  turn  now  to  the  other  side.  In  recent  times,  almost 
to  an  alarming  extent,  it  has  come  about  that  many  who  pro- 
fess great  spiritual  power  discount  all  forms.  We  have 
lived  to  see  intelligent  persons  who,  in  their  zeal  for  spirit- 
uality, and  with  professions  of  extraordinary  power,  set 
aside  the  divinely  instituted  forms  of  religion.  To  many 
of  these,  baptism  is  of  little  or  no  account.  The  Lord's 
supper  is  left  to  the  days  of  crude  thought.  Congrega- 
tions, bearing  the  name  of  Christ,  are  formed  to  suit  any 
one's  taste.  We  have  what  is  now  known  as  the  gospel  of 
progress,  and,  indeed,  we  may  well  say  that  it  is  progress, 
but  certainly  into  the  wilderness.  To  discount  the  plain  teach- 
ing of  God's  Word  with  respect  to  the  order  of  religion,  is 
not  in  the  least  a  sign  of  spirituality,  but  rather  of  arrogance. 
We  have  fallen  upon  a  time  of  dreaming,  when  the  imagina- 
tions of  heated  minds  are  supposed  to  stand  good  against  the 
revelation  of  God. 

This  dreaming  spiritualism,  taking  now  one  form  and 
then  another,  but  always  assuming  an  independence  of  the 
Word  of  God,  is  the  Jack-o-lantern  of  the  modern  religious 
emotionalism,  leading  out  into  a  dark  and  starless  night. 
I  do  not  trust  much  to  the  man  who  reads  the  signs  of  the 
times.  The  trouble  is  that  most  of  them  read  too  little,  and 
see  a  few  things  too  large.  I  have  no  great  opinion  of  my 
own  power  to  interpret  times  and  seasons,  but  venture  to  say 

300 


Tex  Years  in  Texas 

that  it  seems  to  me  we  have  come  to  a  time  when  Baptists, 
not  only  have  a  great  opportunity,  but  weighty  responsibili- 
ties. These  crazes  have  affected  the  Baptist  denomination 
less  than  any  other.  This  accounts  for  the  fact  that  the 
white  Baptists  of  America  last  year  gained  more  than  250,- 
000  members ;  a  number  far  greater  than  all  the  other  de- 
nominations gained.  Some  of  the  denominations  are  reap- 
ing now  what  they  have  sown.  If  we,  as  a  people,  want  to 
do  well,  let  us  stand  by  the  forms  and  also  the  power,  not 
one  but  both,  and  both  joined  together  forever  as  God  join- 
ed them.  We  are  simple  men.  It  is  not  for  us  to  go  on  ex- 
cursions to  invent  new  things  in  religion.  It  is  for  us  to 
make  plain  the  mind  of  the  Master,  expressed  in  His  divine 
Word  concerning  all  things  pertaining  to  salvation.  Doing 
this,  we  will  fulfill  our  missions,  and  may  go  to  the  Master 
and  report  that  in  our  day,  we  kept  the  Word,  and  did 
,x)t  deny  the  faith. 


K 


A  SLING  AND  A  KING. 

ING  DAVID  is  one  of  the  most  interesting  studies 
in  all  history.  He  touches  strongly  at  more  salient 
points  in  human  nature  than  almost  anyone  of  the 
Bible  characters.    He  was  a  great  man,  measured  by 

any  rule,  and  he  fulfilled  a  modern  saying,    "If  a  boy  is  to 

be  great,  he  must  show  himself  betimes." 

David  was  a  great  general,  and  his  personal  courage  was 
of  the  highest  order.  His  courage,  measured  by  the  stand- 
ards of  human  conduct,  was  audacious.  He  was  a  great 
leader  of  men.  He  was  a  great  poet.  He  was  a  strong  and 
wise  governor.  And,  according  to  the  time  you  take  him, 
he  was  a  great  sinner  or  a  great  saint.  The  one  word  that 
expresses  his  character  better  than  any  other,  is  forceful. 

301 


by  Dr.  J.  B.  Gambrell,  D.  D. 

We  first  get  a  glimpse  of  him  as  a  lad,  keeping  his  fath- 
er's sheep.  Evidently,  his  older  brothers,  and  perhaps  his 
father,  had  little  idea  of  the  rare  qualities  of  the  boy,  but,  as 
a  shepherd,  he  showed  the  two  qualities  that  will  make  any 
man  admirable.  He  was  trusted  with  his  father's  flock.  There 
came  a  bear  one  day  to  take  away  one  of  the  sheep.  The 
average  boy  would  have  run.  It  was  before  the  days  of 
repeaters,  Mauser  rifles  and  the  like.  The  weapons  of  war- 
fare were  primitive  and  harmless,  compared  with  those  in 
use  today.  David,  however,  did  not  run.  He  had  been  re- 
ligiously raised.  He  felt  that  the  bear  was  invading  a  trust, 
and  that  it  was  his  business  to  guard  the  flock.  So  he  went 
for  the  bear  and  killed  it.  A  lion  came  on  the  same  mission 
and  fared  no  better.  We  are  not  told  how  David  killed  the 
bear  and  the  lion.  We  would  think  that  it  was  done  with 
a  sling,  however. 

The  first  time  the  young  fellow  figures  conspicuously 
after  his  anointing,  is  when  he  goes  down  to  see  his  brothers 
in  the  army.  What  a  natural  thing  it  was  for  him  to  go 
down  to  see  his  brothers,  to  find  out  about  them  and  bring 
word  home.  When  he  got  there  he  saw  something  that,  as 
Shakespeare  would  put  it,  "raised  his  gorge."  He  saw  a 
Philistine  berating  the  armies  of  Israel,  and  the  armies  of  Is- 
rael all  in  fear.  King  Saul  himself  was  ready  to  submit  to  the 
indignity  of  the  Philistine  put  on  the  armies  of  Israel.  It 
was  too  much  for  David,  and  he  went  to  the  king  to  say  that 
he  would  go  down  and  kill  the  uncircumcised  heathen.  Just 
at  this  point,  we  get  a  great  lesson  in  life.  Here  was  a  tre- 
mendous undertaking  before  him — one  the  contemplation  of 
which  made  every  man  in  the  army  shake.  But  his  past  ex- 
ploits now  buttressed  his  courage.  He  tells  how,  in  the  name 
of  the  Lord,  and  by  God's  help,  he  had  killed  the  bear  and  the 
lion,  and  if  he  had  done  that  to  the  bear  and  the  lion,  he 
could  kill  Goliath.  The  victories  already  won  encouraged 
him. 

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Ten  Years  in  Texas 

We  read  of  the  deriding  of  his  brothers.  It  is  all  very 
natural  reading.  It  has  always  been  so.  The  average  man 
mistrusts  a  person  who  undertakes  to  do  an  extraordinary 
thing.  In  the  long  run,  no  doubt,  it  is  the  average  man  that 
saves  the  country,  but  the  average  man  never  saves  it  on  the 
short  run.  His  brothers  thought  it  was  a  bit  of  uppishness. 
King  Saul  doubted  it,  but  finally  yielded.  The  truth  of  it  is, 
David  had  a  mission  from  God  to  kill  Goliath,  and  when  any- 
body has  a  mission  from  God,  opposition  don't  stand  much 
in  the  way.  There  is  a  way  through  it,  or  under  it,  or  around 
it,  or  over  it,  always.  In  my  day,  I  have  seen  young  men 
und-jitake  things  beyond  the  ordinary,  and  all  the  wiseacres 
shook  their  heads,  but  the  young  fellow  went  along,  and 
after  a  while,  everybody  said :    "Well  now,  that  was  fine/' 

David's  exploit  in  killing  Goliath  has  been  much  dwelt  on 
in  sermons.  His  common  sense  showed  itself  in  refusing  to 
burden  himself  with  Saul's  armor,  which  was  entirely  too 
large,  and  in  sticking  to  his  sling.  It  is  about  the  sling  that 
I  wish  to  make  some  observations,  and  the  first  is:  It  was 
a  very  simple  thing.  Nothing  could  be  plainer  than  a  sling. 
It  was  a  very  cheap  thing.  David  had  probably  made  it  him- 
self, and  he  knew  the  swing  of  it.  He  could  not  do  very 
much  with  a  sword,  and  as  to  an  immense  spear  to  match 
Goliath's,  he  could  do  nothing  at  all.  The  spear  would  have 
borne  him  down.  There  was  great  wisdom  in  sticking  to 
the  sling.  He  had  tried  that.  He  had,  no  doubt,  stood 
on  the  hillsides  while  the  sheep  were  grazing,  and,  after  the 
manner  of  boys  in  all  times,  hour  by  hour,  hurled  rocks  out  of 
his  sling,  until  he  had  learned  to  place  them  exactly  where 
he  wanted  them. 

Here  was  an  unusual  occasion — one  the  like  of  which 
would  come  to  him  no  more  in  life ;  the  like  of  which  would 
come  to  no  other  youth  in  all  history — a  lad  to  fight  a  giant, 
and  with  such  tremendous  issues  depending  on  the  outcome. 
Did  ever  a  boy  face  such  an  opportunity  and  such  a  respon- 

303 


by  Dr.  J.  B.  Gambrell,  D.  D. 

sibility  ?  That  would  increase  the  desire  for  some  extraordi- 
nary weapons  with  which  to  fight  against  an  extraordinary 
enemy.  But  David's  head  was  cool  and  level.  He  stuck 
to  the  sling. 

The  lesson  we  get  is,  we  must  all  use,  in  our  Christian 
warfare,  exactly  the  kind  of  weapons  that  suit  us.  Many  a 
preacher  has  become  noted  for  doing  great  things  among  the 
common  people,  so  much  so,  that  he  is  wanted  on  an  extra- 
ordinary  occasion,  such  as  preaching  a  convention  sermon 
or  a  commencement  sermon.  He  feels  at  once  that  the  sim- 
ple way  of  preaching  in  the  country  would  not  fit  the  college 
or  the  convention,  and  so  he  tries  a  new  style,  only  to  suffer 
mortification.  If  I  might  whisper  a  word  into  the  ear  of 
young  preachers,  touching  this  point,  I  would  say:  It's 
precisely  the  kind  of  preaching  that  moves  the  heart  of  the 
people  in  the  country,  and  in  the  plainer  districts,  that  the 
town  people  want  to  hear,  only,  perhaps,  they  don't  want 
to  hear  it  it  quite  so  long  as  is  common  in  the  country. 
Let  the  preacher,  on  the  greatest  possible  occasions,  stick 
to  his  sling. 

Here  is  another  observation.  Many  an  exhorter  who, 
in  his  neighborhood  and  along  with  a  good  pastor,  has  been 
a  great  power  for  good,  has  been  ruined  because  he  quit  his 
sling,  and  tried  to  preach.  What  has  become  of  all  the  ex- 
horters  anyhow?  It  is  a  real  misfortune  for  a  man  to  be 
brought  into  the  Christian  ministry,  who  hasn't  the  Scrip- 
tural qualifications  for  the  ministry.  His  life  becomes  ab- 
normal. He  fits  nowhere ;  he  is  a  discomfort  to  himself  and 
to  everybody  else.  And  then,  many  a  good  deacon  has  been 
spoiled  trying  to  make  a  preacher.  One  good  deacon  is 
worth  a  good  many  poor  preachers.  And  so  we  might  go  on 
to  talk  about  the  men  who  are  good  for  pastors  and  want  to 
be  editors ;  good  for  evangelists  and  want  to  be  pastors,  and 
good  for  one  thing,  and  yet,  want  to  be  another.     If  every 

304 


Ten  Years  in  Texas 

one  would  stick  to  his  own  sling,  the  Goliaths  of  sin  could 
be  laid  out  in  long  rows. 

The  real  success  of  David  was  laid  in  his  early  experi- 
ences. I  doubt  not  that  his  mother  chided  him  severely 
for  venturing  to  fight  a  lion  and  a  bear,  and  yet,  if  he  had 
run  away  and  left  the  flock  to  the  mercy  of  the  lion  and  the 
bear,  it  is  pretty  certain  he  never  would  have  been  the  great 
King  David  of  Israel  we  read  about.  God  saw  the  sterling 
qualities  of  fidelity  and  courage  in  him,  and  when  He  want- 
ed a  man  to  be  faithful'  to  Him,  and  to  stand  up  for  Him 
everywhere,  He  sent  his  prophet  to  anoint  the  lad.  The  real 
foundation  of  usefulness  and  success  in  life  is  laid  in  early 
life.  In  most  cases  before  the  boy  is  ten  years  old,  he  has 
his  bent  for  good  or  bad.  The  throne  of  David  rested  on 
his  fidelity  to  his  father's  sheep,  and  on  his  good  sling  well 
used  in  time  of  need.  God  saw  that  such  a  character  would  be 
good  to  take  care  of  his  people.  The  principle  of  divine 
movement  in  matters  of  this  sort,  is  laid  down  in  our  Lord's 
teaching,  Whoever  is  faithful  over  one  talent,  will  receive 
other  talents,  and  whoever  is  faithless  in  the  matter  of  one 
talent,  will  have  even  that  taken  away  from  him. 

Taking  the  whole  life  of  this  extraordinary  man,  from 
beginning  to  end,  from  the  time  he  stood,  fresh  from  his 
father's  sheepfold,  before  the  prophet  to  be  anointed,  on  till 
the  time  he  lay  on  his  deathbed  an  old  man,  the  one  most 
striking  thing  about  him  was  his  courageous  devotion  to 
duty.  That  meant  stalwart  manliness.  He  did  not  always  do 
right.  More  than  once  he  did  terribly  wrong.  But  there 
was  one  thing  he  never  did  do ;  he  never  shirked.  He  never 
asked  others  to  bear  burdens  he  would  not  bear.  When  the 
death  angel  was  decimating  the  ranks  of  his  people  for  the 
sin  of  which  he  was  guilty,  he  did  not  shirk  the  responsibility 
of  it.  When  an  offering  was  to  be  made  to  God,  and  his  loy- 
al subject  offered  his  oxen  and  the  implements  of  the  thresh- 
ing floor,  David,  with  a  stalwart  manliness  that  I  wish  might 

305 


by  Dr.  J.  B.  Gambrell,  D.  D. 

become  common  among  us,  refused  to  offer  to  God  what  did 
not  cost  him  anything.  When  that  great  house  of  worship 
was  to  be  built,  David  did  not  content  himself  with  planning 
for  it  and  begging  for  it.  He  led  the  offerings  with  a  great 
offering  of  his  own,  as  every  preacher  ought  to  do,  and  every 
preacher  will  do,  that  leads  his  flock  successfully  in  the.  work 
of  the  Lord.  King  David  was  impetuous.  He  had  the  im- 
aginative, poetic  temperament.  I  have  often  imagined  he 
was  red-headed.  But,  with  all  of  his  impetuosity,  with  all 
of  his  moods,  he  was  ever  a  courageous,  true  man. 

Here  is  another  lesson.  It  is  for  all  of  us.  God  doesn't 
use  cowards.  He  doesn't  employ  shirks  and  dead-beats  in 
His  service.  He  honors  courage,  fidelity,  sacrifice,  and  He 
has  never  yet  failed  to  honor  the  people  that  honor  Him 
with  heroic  service.  The  method  of  divine  Providence  has 
not  changed.  It's  the  same  today  as  it  was  a  thousand  years 
ago.  The  brave  pastors,  who  are  standing  today  for  the 
best  things,  some  of  them  with  great  odds  against  them,  arc 
the  men  whom  God  will  honor.  The  pastors  who  are  yield- 
ing to  a  spirit  of  criticism  and  selfishness,  and  trying  to  make 
up  with  the  enemies  of  the  Lord,  are  everywhere  losing  their 
grip.  They  will  be  cast-aways.  The  very  men  they  seek  to 
placate  will  feel  a  disgust  for  them. 

A  saloon  man,  living  in  a  town  where  there  had  been 
the  hottest  prohibition  campaign,  and  which  had  succeeded 
to  the  overthrow  of  his  business,  had  a  great  sorrow  to  come 
into  his  home.  His  little  child  was  taken  away.  In  that  cam- 
paign one  preacher  in  the  city  had  refused  to  open  his  mouth, 
except  to  say  that  he  had  no  war  to  make  on  anybody's 
business.  The  heart-broken  wife  said  to  her  husband :  "I 
think  we  need  to  have  prayer.  We  have  come  to  an  hour  so 
dark  that  we  need  a  light  from  another  world.''  And  he 
said:     "I  feel  the  same  way."     She  said  then:     "Shall  we 

send  for  Mr.  ,"  the  preacher  who  had  been  neutral. 

"No,"  said  the  man ;  "send  for  Mr. .    I  don't  want  any 

306 


Ten  Years  in  Texas 

man  to  come  to  my  house  to  pray  for  me  who  could  hold 
his  peace  against  the  iniquity  of  the  bar-room."  The  most 
outspoken  pastor  in  the  city  was  sent  for  to  come  and  pray 
for  the  man  whose  business  he,  more  than  anybody  else,  had 
overthrown.    God  and  men  honor  courage  and  fidelity. 

David  was  king  by  the  grace  of  his  sling.  He  trusted 
God  when  he  killed  the  bear  and  the  lion,  but  he  did  not 
stop  with  trusting.  He  went  against  Goliath  in  the  name  of 
the  God  of  Israel,  but  as  he  went,  he  stopped  to  select  five 
suitable  stones  for  business.  Faith  and  the  sling  did  the  rest, 
and  on  he  went  to  the  throne.  We  must  all  trust,  but  let  us 
not  forget  the  sling  and  the  needful  stones. 


THE  NATURE  AND  USES  OF  CONVENTIONS. 


T 


HE  NEW  TESTAMENT  ecclesiastical  unit  is  a  lo- 
cal church,  and  there  is  no  other.  Each  church  is 
independent  of  every  other,  and  to  each  is  commit- 
ted the  oracles  of  God  to  be  preserved,  taught  and 
executed.  Each  church  is  subject  alone  to  its  Head,  the 
Lord  Jesus  Christ. 

All  ecclesiastical  power  or  authority  is  vested  in  each 
separate  church,  which  is  an  executive  of  the  will  of  Christ. 
Church  power  is  all  delegated  by  Christ,  and  can  not  be  redel- 
egated.  The  expression  "church  sovereignty"  is  not  strictly 
correct.  Christ  is  the  only  sovereign,  and  His  churches  arc 
His  executives,  acting  under  His  law  and  guided  by  His  rep- 
resentative on  earth,  the  Holy  Spirit.  Even  the  word  inde- 
pendent applied  to  churches,  must  be  used  within  narrow 
limits.  The  churches  are  wholly  dependent  on  their  head 
and  subject  to  His  law,  but  independent  of  each  other  and  of 
all  other  bodies  whatsoever.  To  each  separate  church  the 
whole  commission  is  given,  and  it  is  given  to  no  other  kind 
of  body.    Nor  can  churches  transfer  it  to  another  body. 

307 


by  Dr.  J.  B.  Gambrell,  D.  D. 

These  propositions  have  .common  consent  among  the  ad- 
vocates of  the  New  Testament  ecclesiology.  But  everywhere 
among  the  same  people  are  other  organizations  variously- 
called  societies,  associations  or  conventions.  Into  the  nature, 
functions  and  purposes  of  these,  we  do  well  to  look.  With 
respect  to  general  organizations,  their  nature  and  relation 
of  the  local  bodies  to  them,  there  are  two  general  theories  ex- 
tant.   To  one  or  the  other  all  Christendom  holds. 

By  one  theory,  the  local  bodies  merge  into  the  general 
body,  become  a  part  of  it  and  are  subject  to  it.  Whatever  of 
authority  or  power  belongs  in  the  local  organization  is  trans- 
ferred with  varying  degrees  of  completeness  to  the  larger 
organization.  This  is  the  Romish  theory.  All  hierarchical 
bodies  hold  it.  So,  also,  in  a  more  modified  form,  all  Presby- 
terial  bodies.  Hence  the  expressions,  "The  Holy  Catholic 
Church  ;"  "The  English  Church;"  "The  Methodist  Church 
South;"  "North;"  "The  Southern  Presbyterian  Church," 
etc.  In  all  these  bodies  the  local  congregations  have  been 
legally  merged. 

There  is  no  such  phraseology  in  the  New  Testament. 
We  read  of  the  "Churches  of  Galatia,"  "all  the  churches," 
"the  church  at  Corinth,"  "Ephesus,"  "Philippi,"  etc.,  but 
never  of  one  church  taking  in  the  local  congregations  of  a 
province  or  of  the  world.  On  this  apostacy  from  the  New 
Testament  ideal  of  a  church,  Rome  and  all  hierarchical  and 
Presbyterial  denominations  are  built.  The  restoration  of 
the  true  conception  of  a  church  would  destroy  them  all  in 
a  day. 

The  second  view  is  that  held  by  the  Congregationalists 
and  Baptists.  According  to  this,  the  church  never  merges 
into,  nor  becomes  a  part  of  a  general  body.  It  is,  indeed, 
common  to  hear  statements  to  the  effect  that  a  certain  church 
belongs  to  a  certain  association  or  convention,  the  meaning 
being,  that  it  is  one  of  a  group  of  churches  which  affil- 
iate with  and  work  through  the  body  named.    As  to  the  body 

308 


Ten  Years  in  Texas 

itself — that  which  meets  from  time  to  time  for  the  consider? 
tion  of  questions  of  common  interest — churches  do  not  aiK1 
can  not  belong  to  it.  They  could  only  do  so  by  meeting  all 
together,  or  by  delegating  and  transferring  their  functions 
and  powers,  through  chosen  men,  into  general  bodies.  Under 
the  first  conception,  the  churches  would  merge  into  a  great 
mass  meeting  and  lose  their  autonomy.  Under  the  second, 
as  under  the  first,  the  churches  would  violate  their  divine 
charter  and  cease  to  be  New  Testament  churches. 

The  true  conception  of  a  general  body  is,  that  it  is  for 
counsel,  with  no  ecclesiastical  functions,  and,  therefore,  hav- 
ing no  authority  over  the  churches.  No  particular  kind  of 
organization  is  ordained  for  general  gatherings,  though  the 
Scriptures  warrant  both  counsel  and  co-operation  between 
New  Testament  churches.  General  bodies  are  variously 
formed,  according  to  the  wishes  and  needs  of  those  forming 
them.  They  severally  exist  under  their  own  constitutions. 
Connection  with  them  is  purely  voluntary.  Some  of  them 
admit  messengers  from  churches  only.  Some  adopt  the 
numerical  basis.  Others  adopt  the  financial  basis.  Others 
still,  a  mixed  basis.  The  whole  matter  of  organization  is 
with  those  framing  the  constitution. 

It  is  of  the  utmost  importance  to  keep  it  clear  that  these 
general  bodies,  however  great  or  worthy,  can  add  nothing 
to  the  churches.  The  least  church  in  the  land  is  complete 
by  itself.  If  it  co-operates,  it  is  simply  a  church.  If  it  does 
not  co-operate,  it  is  not  any  the  less  a  church.  A  convention 
adds  nothing  to  a  church.  Whatever  privileges  any  church 
may  enjoy  in  co-operation  spring  from  the  constitution  of 
the  convention,  and  not  out  of  the  constitution  of  the  church. 
Privileges  of  membership  may  be,  and  constantly  are,  en- 
larged or  contracted,  according  to  the  judgment  of  those 
forming  these  general  bodies. 

Arguments  from  the  nature  of  churches  in  support  of 
representation,   according  to   numbers   and   from  churches 

309 


by  Dr.  J.  B.  Gambrell,  D.  D. 

only,  all  arise  from  a  misconception  of  the  true  idea  of  con- 
ventions. They  are  not  and  can  not  be  representative  bodies 
in  the  common  acceptation  of  the  term  representative.  The 
churches  can  not  invest  messengers  with  any  of  the  rights, 
powers,  authority,  or  responsibilities  of  the  churches  them- 
selves. 

The  foregoing  being  true,  why  Baptist  conventions? 
If  the  churches  can  not  transfer  to  a  general  body  any  of 
their  functions  or  burdens  of  responsibility;  if  every  eccle- 
siastical quality  must  remain  at  home,  even  in  the  weakest 
of  the  churches,  why  be  at  pains  and  expense  to  hold  con- 
ventions ? 

Conventions  stand,  like  Sunday  Schools,  newspapers, 
printing  houses  and  much  else,  in  the  order  of  means,  and 
not  in  the  realm  of  doctrine  and  divine  order.  For  lack  of 
a  proper  discrimination  between  what  stands  in  the  order  of 
means  and  what  stands  in  the  order  of  doctrine,  many  minds 
have  been  confused.  Singing  and  making  melody  in  the 
heart  to  God  is  doctrine,  never  to  be  changed  by  church 
choirs  or  what  not.  Hymn  books  and  organs  are  means 
tc  be  used  or  not,  as  worshippers  choose. 

Church  independence,  like  the  freedom  of  the  redeemed 
soul,  is  a  great  blessing,  full  of  gracious  possibilities.  But 
it  may  be  turned  to  a  very  poor  account,  if  there  be  not 
sound  discretion.  It  needs  to  be  well  considered.  Inde- 
pendence is  not  isolation.  Free  men  and  free  churches  need 
not  adopt  a  hermit  life.  Independence  ought  to  and  will 
stand  for  all  that  common  sense,  led  by  the  Spirit,  makes 
possible,  if  we  be  worthy  of  it.  The  New  Testament  doc- 
trine of  church  and  individual  liberty  opens  the  way  for  all 
co-operation  gracious  hearts  and  wise  heads  can  think  or 
plan.  In  the  apostolic  age  blood-bought  liberty  turned, 
under  the  lead  of  the  Spirit  and  by  the  persuasion  of  a  com- 
mon purpose,  to  co-operation.  Antioch  and  Jerusalem  co- 
operated in  counsel  and  act  to  uphold  sound  doctrine.   Many 

310 


Ten  Years  in  Texas 

churches  co-operated  in  spreading  the  Gospel,  as  Paul's  let- 
ters show. 

The  purpose  of  a  convention  is  to  promote  co-operation 
in  matters  of  common  concern.  How  is  this  accomplished? 
Let  us  consider  the  following :  A  convention  should  be,  and 
usually  is,  composed  of  that  element  among  us  most  inter- 
ested in  the  things  for  which  the  body  was  organized.  For 
this  reason,  a  financial  basis  is  wise  and  right.  Those  who 
see  the  farthest,  feel  the  most  and  give  as  they  feel,  will 
make  the  best  leadership  in  thought  and  plan.  While  the 
churches  can  not  delegate  anything,  nor  in  any  wise  project 
their  powers  beyond  their  limits,  still,  if  they  choose,  they 
can  name  brethren  to  attend  a  convention.  These  ''mes- 
sengers of  the  churches,"  male  and  female,  representing  the 
working  and  most  interested  part  of  the  various  church 
memberships,  will  bring  with  them,  not  the  authority  of  the 
churches,  but  the  feelings  and  wishes  of  the  bodies  sending 
them.  Assembled  in  numbers  from  over  a  given  field,  con- 
venient for  co-operation,  the  general  body  will  represent  a 
consensus  of  opinion  and  feeling,  and  out  of  that  consensus 
will  come  plans  to  submit  to  the  churches  for  their  adoption 
and  use  if  they  so  wish.  These  messengers  are  the  nexus 
through  whom  the  wishes  of  the  churches  are  conveyed  to 
the  convention,  and  the  common  feelings  and  wishes  of  the 
brotherhood,  conveyed  back  to  the  several  churches.  The 
effect  is  unity  in  plans,  great  spiritual  stimulation,  and,  as 
a  result,  practical  co-operation  and  increased  usefulness  in 
doing  the  work  committed  to  the  several  churches.  And 
this  is  why  we  have  conventions ;  to  unify  thought  by  dis- 
seminating information,  to  perfect  plans,  to  promote  active 
co-operation  by  opening  channels  through  which  the 
churches  may  unite  their  efforts  in  Gospel  work.  All  this  is 
done  without  the  least  authority  from  the  churches  to  the 
convention,  or  from  the  convention  to  the  churches.  It  pro- 
ceeds on  the  great  New  Testament  principle  of  voluntary 

3ii 


by  Dr.  J.  B.  Gambrell,  D.  D. 

service.  If  any  dream  that  this  is  a  weak  arrangement,  the 
answer  is  easy.  It  is  as  strong  as  the  piety  and  common 
sense  of  redeemed  people,  and  nothing  in  religion  can  be 
stronger.  Whatever  is  more  than  this  is  of  men  and  is 
weakness.  Xo  service  to  God  is  good  or  acceptable  that 
does  not  proceed  on  the  voluntary  principle,  guided  by  an 
intelligent  piety. 

It  is  proper  to  note  and  emphasize  the  fact  that  con- 
ventions in  reality  do  nothing  which  the  churches  are  organ- 
ized to  do.  They  do  not  ordain  men  to  preach,  either  di- 
rectly or  indirectly.  All  authority  to  preach  comes  from 
God  and  is  recognized  and  sanctioned  in  ordination  by  the 
churches.  Boards  which  are  creatures  of  conventions,  agree 
to  pay  men  to  preach  at  certain  places  on  certain  terms.  But 
the  boards  do  not  actually  do  mission  work.  THey  are  chan- 
nels through  which  the  churches  do  the  work,  just  as  the 
brethren,  "messengers  of  the  churches"  we  read  of  in  Paul's 
second  letter  to  the  Corinthians,  were  the  channels  through 
which  the  churches  fed  the  poor  saints  at  Jerusalem.  Boards 
are  channels,  not  fountains.  They  are  means,  not  forces. 
The  churches  use  them  to  convey  their  contributions  as  men 
turn  a  thousand  streams  into  one  channel  to  carry  their 
united  volume  of  water  to  arid  plains  that  they  may  be  wa- 
tered and  become  fruitful  fields.  To  elicit,  combine  and  di- 
rect the  energies  of  willing  workers  for  the  carrying  out  of 
the  will  of  Christ  is  the  function  of  a  convention,  and  this  it 
does,  not  by  authority,  but  by  persuasion  and  the  influence 
of  intelligent  piety. 

The  practical  use  of  conventions  is  demonstrated  in  the 
conservation  of  forces.  By  a  wise  organization  of  forces, 
more  people  are  reached,  more  money  elicited,  and  by  an 
intelligent  direction,  it  accomplishes  more  good.  A  Single 
great  organization,  as  the  Southern  Baptist  Convention, 
pursuing  several  lines  of  work,  will  not  only  conserve  the 
forces  that  are  to  co-operate  to  the  accomplishment  of  one 

312 


Tex  Years  in  Texas 

line  of  work,  but  by  a  sympathetic  correlation  of  forces,  help 
every  line  of  work.  For  instance,  the  Home  Mission  Board, 
with  all  of  its  influence,  mightily  stimulates  the  spirit  of  mis- 
sions and  opens  up  fountains  of  missionary  supply  for  the 
Foreign  Mission  Board.  While  it  is  doing  this,  the  Foreign 
Mission  Board  exerts  a  powerful  influence  on  the  Home 
Mission  work.  The  Sunday  School  Board,  disseminating 
intelligence,  becomes  a  great  factor  in  denominational  life 
by  helping  both  of  the  Boards.  Intelligence  in  Christian 
work,  and  organization  for  economy,  and  for  the  proper 
conservation  of  forces,  through  great  denominational  coun- 
cils, becomes  a  denominational  duty.  The  Scriptures  abhor 
waste,  and  everywhere  teach  the  lesson  of  economy.  Spo- 
radic, divergent  and  often  antagonistic  movements,  always 
tend  to  waste.  Unified,  sympathetic  movements,  running, 
perhaps,  on  different  lines  but  in  harmony,  always  tend  to 
economy  and  the  highest  efficiency. 


313 


COLUMBIA   UNIVERSITY   LIBRARIES 

This  book  is  due  on  the  date  indicated  below,  or  at  the 
expiration  of  a  definite  period  after  the  date  of  borrowing,  as 
provided  by  the  library  rules  or  by  special  arrangement  with 
the  Librarian  in  charge. 

DATE  BORROWED 

DATE  DUE 

DATE  BORROWED 

DATE  DUE 

^ 

C28  (449)  M50 

0035520906 


938.5 


G144 


938.5 

Gambrell 

"Ten  years  in  Texas" • 


G144 


BRITTLE  DO  NOT 
PHOTOCOPY 


